Kaṭha Upaniṣad

Naciketā’s dialogue with Death

Subhash Kak

Chapman University
2023
 Subhash Kak

Kaṭha Upaniṣad

Naciketā’s dialogue with Death

©Subhash Kak, 2023

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 Kaṭha Upaniṣad

Foreword

I was very young when I first read the Kaṭha Upaniṣad and it absolutely
electrified me. It is not only a book of great philosophical insight; it is also
an aesthetically brilliant literary masterpiece.
The setting is dramatic where a boy, Naciketā, disappointed in his
father for giving away useless and old animals as gifts at a religious sacrifice,
mocks him and asks repeatedly, who will he be given to. The father ignores
him first but at last in anger says that he is being given to Death. The son not
wishing to make his father a liar sets out for his appointment. The two meet
and the dialogue between them touches upon the deepest mysteries of life and
reality.
Note the word for death, Yama, means “the dual”. Death is the twin
to life, and without one, the other cannot be. There is not just one beginning
and a grand exit, but countless small entrances and departures in every action
and scheme. To live, one must die everyday, and not make a sound or sigh.
This Upaniṣad has many echoes from the Bhagavad Gītā, including
the idea of the individual as a chariot where the senses are the horses; the
intellect, the charioteer; and the mind, the reins.
Like the other Upaniṣads, it treads that middle ground between the
two oppositions related to the body and consciousness. We sometimes feel
one, sometimes the other, and this creates confusion and tension. There is
another duality related to light and the contents of the mind revealed by it. So
what are we? The light, or the contents of the mind?
In reality, it is also a search for the “I”, the ego, which sits on top of
the intellect and is normally hidden from the mind. In closing, the Upaniṣad
informs that Yoga is one way to begin investigating the multi-dimensional
landscape of the inner world.
It instructs us to identify with the light rather than the objects on which

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is shines. Doing so shows us that consciousness binds all beings, which is a

great foundation for ethics and morality. But it is not a teaching about running
away from the world; it is about self-knowledge that gives us clarity on action
and resolve.
The Kaṭha Upaniṣad (also known as Kāṭhaka) is from the Kaṭha
Saṃhitā of the Black Yajurveda.

Stillwater
June 8, 2023

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Invocation

अथ कठोपनिषद्

सह िाववतु सह िौ भुिक्तु सहवीर्यं करवावहै

तेजस्व िावधीतम ु मा नवन षावहै
शास्व िः शास्व िः शास्व िः

oṃ
atha kaṭhopaniṣad

oṃ saha nāvavatu, saha nau bhunaktu, sahavīryaṃ karavāvahai

tejasvi nāvadhītamastu, mā vidviṣāvahai

oṃ śāntiḥ śāntiḥ śāntiḥ

Om. May it protect us both. May it nourish us both. May we generate energy
together. May our attainements be brilliant. May there be no dislike among
us.

Om. Peace. Peace. Peace.

Note: The protector is the knowledge of reality (brahma-jñānam) being taught

in the Upaniṣad. The thrice mention of peace concerns the three aspects of
reality: existence, consciousness, and transformation (sat, cit, and ānanda).

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1.1.1

उशि् ह वै वाजश्रवसिः सवववेदसं ददौ

त ह िनिकेता िाम पुत्र आस

oṃ uśan ha vai vājaśravasaḥ sarvavedasaṃ dadau

tasya ha naciketā nāma putra āsa ||1.1.1||

1.1.1 Vājaśravā, desirouos of (heavenly) rewards, gave away

all possessions [at the Viśvajit sacrifice]. He had a son named Naciketā.

1.1.2

तँ ह कुमारँ स ं दनिणासु
िीर्यमािासु श्र ानववेश सोऽम त

tam̐ ha kumāram̐ santaṃ dakṣiṇāsu

nīyamānāsu śraddhāviveśa so’manyata ||1.1.2||

1.1.2 When the final gifts [dakṣiṇā] were being distributed, faith came upon
Naciketā, though he was still a boy. He thought.

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1.1.3

पीतोदका ज৊तृणा दु ৊दोहा निररस्व र्यािः

अि ा िाम ते लोका ाि् स गৢनत ता ददत्

pītodakā jagdhatṛṇā dugdhadohā nirindriyāḥ

anandā nāma te lokāstān sa gacchati tā dadat ||1.1.3||

1.1.2 [He thought]: These cows have drunk water, eaten grass and given
milk (for the last time), and their senses have lost vigour. He who gives these
undoubtedly goes to joyless realms.

Note: Giving old, decrepit cows as gift for the sake of appearances could only
have bad consequences.

1.1.4

स होवाि नपतरं तत क ै मां दा सीनत

न तीर्यं तृतीर्यं तँ होवाि मृ वे ा ददामीनत

sa hovāca pitaraṃ tata kasmai māṃ dāsyasīti

dvitīyaṃ tṛtīyaṃ tam̐ hovāca mṛtyave tvā dadāmīti ||1.1.4||

1.1.4 He said: “Father, to whom will you give me?” He said this a second and
a third time. Then his father replied: “I shall give you unto Death.”

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1.1.5

बहूिामेनम प्रथमो बहूिामेनम म मिः

नकँ स्व म कतव ं र्य र्याऽ करर नत

bahūnāmemi prathamo bahūnāmemi madhyamaḥ

kim̐ svidyamasya kartavyaṃ yanmayā’dya kariṣyati ||1.1.5||

1.1.5 [Naciketā thought:] Among many I am the first, among many I am

middling. What purpose of Yama will (my father) serve today by thus giving
me (to Death)?

Note: Naciketa is saying he is never the worst in any group, and wonders why
his father is so thoughtless.

1.1.6

अिुप र्यथा पूवे प्रनतप तथाऽपरे

स नमव म विः प০ते स नमवाजार्यते पुििः

anupaśya yathā pūrve pratipaśya tathā’pare

sasyamiva martyaḥ pacyate sasyamivājāyate punaḥ ||1.1.6||

1.1.6 Naciketā said: Look back and see how it was with those who came be-
fore us and others. Like a (cereal) plant a mortal ripens and like a plant he is
born again.

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1.1.7

वै ािरिः प्रनवश नतनथर्ब्ाव णो गृहाि्

त ैताँ शास्व ं कुववस्व हर वैव तोदकम्

vaiśvānaraḥ praviśatyatithirbrāhmaṇo gṛhān

tasyaitām̐ śāntiṃ kurvanti hara vaivasvatodakam ||1.1.7||

1.1.7 Like fire, a brahmin guest enters a house; the householder pacifies him
by giving him water, O Vaivasvata.

Note: Vaivasvata, son of Vivasvan (Sun). Just as the unattended fire will burn
the house down, so does the bad karma set forth by ignoring a spiritual
person.

1.1.8

आशाप्रतीिे संगतँ सूिृतां

िे ापूते पुत्रपशूँ सवाव ि्
एतद् वृङ्क्क्ते पुरुष ा मेधसो
र्य ाि सनत र्ब्ा णो गृहे

āśāpratīkṣe saṃgatam̐ sūnṛtāṃ

ceṣṭāpūrte putrapaśūm̐śca sarvān
etadvṛṅkte puruṣasyālpamedhaso
yasyānaśnanvasati brāhmaṇo gṛhe ||1.1.8||

1.1.8 A brahmin who has not been given a meal in a house impedes the foolish
householder’s hopes and expectations and company, the merit of pleasing
speech, and merit of good deeds and cattle and children as well.

Note: Hospitality is considered the highest virtue.

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1.1.9

नतस्रो रात्रीर्यवदवा ीगृवहे मे-

ऽि ि् र्ब् नतनथिवम िः
िम ेऽ ु र्ब् ि् स्व मेऽ ु
त ा नत त्री रा ृणी

tisro rātrīryadavātsīrgṛhe me-

‘naśnan brahmannatithirnamasyaḥ
namaste’stu brahman svasti me’stu
tasmātprati trīnvarānvṛṇīṣva ||1.1.9||

1.1.9 [Death said:] O Brahmin, you, a venerable guest, have dwelt in my

house three nights without a meal; therefore, choose now three boons, one
for each night. O Brahmin, I bow to you, and may all be well with me.

Note: Yama hopes these boons will balance out the penalty for the
transgression.

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1.1.10

शा संक िः सुमिा र्यथा ाद्

वीतम ुगौतमो माऽनभ मृ ो
सृ ं माऽनभवदे तीत
एतत् त्रर्याणां प्रथमं वरं वृणे

śāntasaṃkalpaḥ sumanā yathā syād

vītamanyurgautamo mā’bhi mṛtyo
tvatprasṛṣṭaṃ mā’bhivadetpratīta
etat trayāṇāṃ prathamaṃ varaṃ vṛṇe ||1.1.10||

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

Note: Gautama is another name of his father, Vājaśravā, and yet another is
Auddilaki Ᾱruṇi, as in the next verse.

1.1.11

र्यथा पुर ाद् भनवता प्रतीत

औ ालनकरारुनणमव सृ िः
सुखँ रात्रीिः शनर्यता वीतम ुिः
ां द नशवा ृ ुमुखात् प्रमुक्तम्

yathā purastād bhavitā pratīta

auddālakirāruṇirmatprasṛṣṭaḥ
sukham̐ rātrīḥ śayitā vītamanyuḥ
tvāṃ dadṛśivānmṛtyumukhāt pramuktam ||1.1.11||

1.1.11 [Death said:] By my command, your father, Auddilaki Ᾱruṇi, will rec-
ognise you and be towards you as before. Having seen you freed from the
jaws of death, he shall sleep peacefully at night and bear no anger against
you.

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1.1.12

गे लोके ि भर्यं नकंििास्व

ि तत्र ं ि जरर्या नबभेनत
उभे ती ाव ऽशिार्यानपपासे
शोकानतगो मोदते गवलोके

svarge loke na bhayaṃ kiṃcanāsti

na tatra tvaṃ na jarayā bibheti
ubhe tīrtvā’śanāyāpipāse
śokātigo modate svargaloke ||1.1.12||

1.1.12 [Naciketā said:] There is no fear whatsoever in the heavens. (Since) you
are not there, no one is afraid of old age. Leaving behind hunger and thirst and
beyond the reach of sorrow, all rejoice in Heaven.

1.1.13

स मन্ँ ৓वम ेनष मृ ो

प्रर्ब्ूनह ँ श्र धािार्य म म्
गवलोका अमृत ं भज
एतद् न तीर्येि वृणे वरे ण

sa tvamagnim̐ svargyamadhyeṣi mṛtyo

prabrūhi tvam̐ śraddadhānāya mahyam
svargalokā amṛtatvaṃ bhajanta
etad dvitīyena vṛṇe vareṇa ||1.1.13||

1.1.13 You know, O Death, the fire (sacrifice) that leads to Heaven. Explain it
to me, for I am full of faith. (By that) heaven-seekers attain immortality. This I
choose as the second boon.

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1.1.14

प्र ते र्ब्वीनम तदु मे निबोध

৓वमन্ं िनिकेतिः प्रजािि्
अि लोकास्व मथो प्रनत ां
नवस्व मेतं निनहतं गुहार्याम्

pra te bravīmi tadu me nibodha

svargyamagniṃ naciketaḥ prajānan
anantalokāptimatho pratiṣṭhāṃ
viddhi tvametaṃ nihitaṃ guhāyām ||1.1.14||

1.1.14 [Death said:] I know well the fire (sacrifice), O Naciketā, that leads to
heaven and I will teach it to you. Learn from me, and know this [secret] as a
means of attaining eternal heaven, the support of the universe, which dwells in
the hearts of the wise.

1.1.15

लोकानदमन্ं तमुवाि त ै
र्या इ का र्यावतीवाव र्यथा वा
स िानप त वद थोक्तं
अथा मृ ुिः पुिरे वाह तु िः

lokādimagniṃ tamuvāca tasmai

yā iṣṭakā yāvatīrvā yathā vā
sa cāpi tatpratyavadadyathoktaṃ
athāsya mṛtyuḥ punarevāha tuṣṭaḥ ||1.1.15||

1.1.15 [Yama] told him about the fire that is the source of the worlds and
what bricks were to be gathered and how many [for the altar]. [Naciketā]
repeated all this as had been told. Then Death, being pleased with him, spoke
again.

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1.1.16

तमर्ब्वीत् प्रीर्यमाणो महा ा

वरं तवेहा ददानम भूर्यिः
तवैव िा ा भनवताऽर्यमन্िः
सृ৛ां िेमामिेकरूपां गृहाण

tamabravīt prīyamāṇo mahātmā

varaṃ tavehādya dadāmi bhūyaḥ
tavaiva nāmnā bhavitā’yamagniḥ
sṛṅkāṃ cemāmanekarūpāṃ gṛhāṇa ||1.1.16||

1.1.16 The Mahātmā [Death] being well pleased, said to him [Naciketā]: I
will now give you another boon: this fire shall be named after you. Take also
from me this many-colored garland.

1.1.17

नत्रणानिकेतस्व नभरे सस्व ं

नत्रकमवकृ रनत ज मृ ू
र्ब् ज৯ं दे वमी਍ं नवनद ा
नििा ेमाँ शास्व म मेनत

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

1.1.17 One who has performed thrice this Nāciketā sacrifice, has been in-
structed by the three [father, mother, and the preceptor] and has performed
three duties, overcomes birth and death, and having known this fire born of
Brahman, and realised that worshipful and luminous [Agni], he attains su-
preme peace.

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1.1.18

नत्रणानिकेत र्यमेतन नद ा
र्य एवं नव ाँ न िुते िानिकेतम्
स मृ ुपाशाि् पुरतिः प्रणो
शोकानतगो मोदते गवलोके

triṇāciketastrayametadviditvā
ya evaṃ vidvām̐ścinute nāciketam
sa mṛtyupāśān purataḥ praṇodya
śokātigo modate svargaloke ||1.1.18||

1.1.18 He who, having known the three, thrice performs the Nāciketā sacrifice,
throws off, even here, the chains of death, overcomes grief and rejoices in
heaven.

1.1.19

एष तेऽन্िवनिकेतिः ৓ो
र्यमवृणीथा न तीर्येि वरे ण
एतमन্ं तवैव प्रवশस्व जिासिः
तृतीर्यं वरं िनिकेतो वृणी

eṣa te’gnirnaciketaḥ svargyo

yamavṛṇīthā dvitīyena vareṇa
etamagniṃ tavaiva pravakṣyanti janāsaḥ
tṛtīyaṃ varaṃ naciketo vṛṇīṣva ||1.1.19||

1.1.19 This, O Naciketā, is your Fire-sacrifice, which leads to heaven, which

you have chosen as your second boon. People will call this fire by your name.
Now, O Naciketā, choose the third boon.

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1.1.20

र्येर्यं प्रेते नवनिनक ा मिु े -

ऽ ी ेके िार्यम ीनत िैके
एतन ामिुनश र्याऽहं
वराणामेष वर ृतीर्यिः

yeyaṃ prete vicikitsā manuṣye-

‘stītyeke nāyamastīti caike
etadvidyāmanuśiṣṭastvayā’haṃ
varāṇāmeṣa varastṛtīyaḥ ||1.1.20||

1.1.20 [Naciketā said:] There is this doubt when a man is dead that some say
that he exists, others (say) that he does not. This I should like to know, to be
taught by you. This is the third of my boons.

1.1.21

दे वैरत्रानप नवनिनकस्व तं पुरा

ि नह सुनव৯ेर्यमणुरेष धमविः
अ ं वरं िनिकेतो वृणी
मा मोपरो ीरनत मा सृजैिम्

devairatrāpi vicikitsitaṃ purā

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

1.1.21 [Death said:] On this subject even the gods formerly had doubts. It is
not easy to understand; the nature of Atman is subtle. Choose therefore, O
Naciketā, some other boon. Do not press me, release me from it.

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1.1.22

दे वैरत्रानप नवनिनकस्व तं नकल

ं ि मृ ो र्य सु৯ेर्यमा
वक्ता िा ा ग ोिल ो
िा ो वर ु एत कन त्

devairatrāpi vicikitsitaṃ kila

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

1.1.22 [Naciketā said:] O Death, even the gods have doubts about it, and you
have declared it is not easy to understand. But another teacher like you cannot
be found, and there is no other boon comparable to this.

1.1.23

शतार्युषिः पुत्रपौत्रा ृणी ा

बहू शूि् हस्व नहरਘम ाि्
भूमेमवहदार्यतिं वृणी
र्यं ि जीव शरदो र्यावनदৢनस

śatāyuṣaḥ putrapautrānvṛṇīṣvā
bahūnpaśūn hastihiraṇyamaśvān
bhūmermahadāyatanaṃ vṛṇīṣva
svayaṃ ca jīva śarado yāvadicchasi ||1.1.23||

1.1.23 [Death said:] Choose sons and grandsons who shall live a hundred
years, many animals, elephants, gold, and horses. Choose a vast domain on
earth; live here as many years as you desire.

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1.1.24

एत ु ं र्यनद म से वरं
वृणी नव ं निरजीनवकां ि
महाभूमौ िनिकेत मेनध
कामािां ा कामभाजं करोनम

etattulyaṃ yadi manyase varaṃ

vṛṇīṣva vittaṃ cirajīvikāṃ ca
mahābhūmau naciketastvamedhi
kāmānāṃ tvā kāmabhājaṃ karomi ||1.1.24||

1.1.24 If you seek any other boon equal to this, choose it. Choose wealth and a
long life. O Naciketā, be (king) of the wide earth. I will make you the enjoyer of
all desires.

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1.1.25

र्ये र्ये कामा दु लवभा म वलोके

सवाव ि् कामाँ तिः प्राथवर्य
इमा रामािः सरथािः सतूर्याव
ि ही शा ल िीर्या मिु ैिः
आनभमव ानभिः पररिारर्य
िनिकेतो मरणं माऽिुप्रािीिः

ye ye kāmā durlabhā martyaloke

sarvān kāmām̐śchandataḥ prārthayasva
imā rāmāḥ sarathāḥ satūryā
na hīdṛśā lambhanīyā manuṣyaiḥ
ābhirmatprattābhiḥ paricārayasva
naciketo maraṇaṃ mā’nuprākṣīḥ ||1.1.25||

1.1.25 Whatever desires are difficult to fulfill in this mortal world, choose them
as you wish. These fair maidens, with their chariots and musical instruments,
unobtainable by men, I grant to you, they shall wait upon you. But, O Naciketā,
do not ask me about death.

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1.1.26

ोभावा म व र्यद कैतत्

सवेंनिर्याणां जरर्यंनत तेजिः
अनप सवं जीनवतम मेव
तवैव वाहा व िृ गीते

śvobhāvā martyasya yadantakaitat

sarveṃdriyāṇāṃ jarayaṃti tejaḥ
api sarvaṃ jīvitamalpameva
tavaiva vāhāstava nṛtyagīte ||1.1.26||

1.1.26 [Naciketā said:] All these endure only till tomorrow, O Death. They
exhaust the vigour of the senses, and even the longest life is short. Keep the
horses, dances and songs for yourself.

1.1.27

ि नव ेि तपवणीर्यो मिु ो
ल ामहे नव मिाक्ष्म िे ा
जीनव ामो र्यावदीनश नस ं
वर ु मे वरणीर्यिः स एव

na vittena tarpaṇīyo manuṣyo

lapsyāmahe vittamadrākṣma cettvā
jīviṣyāmo yāvadīśiṣyasi tvaṃ
varastu me varaṇīyaḥ sa eva ||1.1.27||

1.1.27 Wealth can never satisfy a man. Moreover, since I have seen you, I
shall certainly obtain wealth, and I shall live as long as you command. That
boon alone is to be chosen for me.

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1.1.28

अजीर्यवताममृतािामुपे
जीर्यव विः क्वधिः थिः प्रजािि्
अनभ ार्यि् वणवरनतप्रमोदाि्
अनतदीर्घे जीनवते को रमेत

ajīryatāmamṛtānāmupetya
jīryanmartyaḥ kvadhaḥsthaḥ prajānan
abhidhyāyan varṇaratipramodān
atidīrghe jīvite ko rameta ||1.1.28||

1.1.28 Having reached the imperishable, immortal ones, how can a mortal with
the knowledge of being perishable exult in a long life, even considering the
enjoyments of dancing and singing?

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1.1.29

र्यस्व न दं नवनिनक स्व मृ ो

र्य ा रार्ये महनत र्ब्ूनह ि त्
र्योऽर्यं वरो गूढमिुप्रनव ो
िा ं त ा निकेता वृणीते

इनत काठकोपनिषनद प्रथमा ार्ये प्रथमा व ी

yasminnidaṃ vicikitsanti mṛtyo

yatsāmparāye mahati brūhi nastat
yo’yaṃ varo gūḍhamanupraviṣṭo
nānyaṃ tasmānnaciketā vṛṇīte ||1.1.29||

iti kāṭhakopaniṣadi prathamādhyāye prathamā vallī

1.1.29 Tell me, O Death, of the great hereafter regarding which there is doubt.
Naciketā shall not choose any other boon than that about the mystery.

This completes Kāṭhaka Upaniṣad’s first chapter’s first vallī

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1.2.1

अ ৢरेर्योऽ दु तैव प्रेर्य-

े उभे िािाथे पुरुषँ नसिीतिः
तर्योिः श्रेर्य आददाि साधु
भवनत हीर्यतेऽथाव उ प्रेर्यो वृणीते

anyacchreyo’nyadutaiva preya-
ste ubhe nānārthe puruṣam̐ sinītaḥ
tayoḥ śreya ādadānasya sādhu
bhavati hīyate’rthādya u preyo vṛṇīte ||1.2.1||

1.2.1 [Death 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 goal.

Note: These two may also be seen to bind the puruṣa within the individual.

1.2.2

श्रेर्य प्रेर्य मिु मेतिः

तौ स री नवनविस्वक्त धीरिः
श्रेर्यो नह धीरोऽनभ प्रेर्यसो वृणीते
प्रेर्यो म ो र्योगिेमाद् वृणीते

śreyaśca preyaśca manuṣyametaḥ

tau samparītya vivinakti dhīraḥ
śreyo hi dhīro’bhi preyaso vṛṇīte
preyo mando yogakṣemādvṛṇīte ||1.2.2||

1.2.2 Both the good and the pleasant approach man: the wise examines them
well and discriminates. The wise prefers the good to the pleasant, but the fool
chooses the pleasant out of attachment and avarice.

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1.2.3

स ं नप्रर्यास्व र्यरूपां कामाि्

अनभ ार्य निकेतोऽ स्रािीिः
िैतां सृ৛ां नव मर्यीमवा ो
र्य ां म৪स्व बहवो मिु ािः

sa tvaṃ priyānpriyarūpāṃśca kāmān

abhidhyāyannaciketo’tyasrākṣīḥ
naitāṃ sṛṅkāṃ vittamayīmavāpto
yasyāṃ majjanti bahavo manuṣyāḥ ||1.2.3||

1.2.3 So, you Naciketā, after pondering well have renounced the pleasant and
the desirable, you have renounced them all. You have not taken the path of
wealth into which many men sink.

1.2.4
दू रमेते नवपरीते नवषूिी
अनव ा र्या ि नव ेनत ৯ाता
नव ाभीस्व िं िनिकेतसं म े
ि ा कामा बहवोऽलोलुप

dūramete viparīte viṣūcī

avidyā yā ca vidyeti jñātā
vidyābhīpsinaṃ naciketasaṃ manye
na tvā kāmā bahavo’lolupanta ||1.2.4||

1.2.4 Wide apart and leading to different ends are these two: avidyā (outer
knowledge) and what is known as vidyā (inner knowledge). I regard you, O
Naciketā, to be seeking vidyā; for even many desirable object could not shake
you.

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1.2.5

अनव ार्याम रे वतवमािािः

र्यं धीरािः पस्वਔतं म मािािः
द माणािः पररर्यस्व मूढा
अ ेिैव िीर्यमािा र्यथा ािः

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

1.2.5 Fools, who think they are wise scholars and dwell in ignorance, go round
and round, staggering to and fro, like the blind led by the blind.

1.2.6

ि सा रार्यिः प्रनतभानत बालं

प्रमा ं नव मोहे ि मूढम्
अर्यं लोको िास्व पर इनत मािी
पुििः पुिववशमाप ते मे

na sāmparāyaḥ pratibhāti bālaṃ

pramādyantaṃ vittamohena mūḍham
ayaṃ loko nāsti para iti mānī
punaḥ punarvaśamāpadyate me ||1.2.6||

1.2.6 The hereafter never reveals itself to a child, 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 into
my [Death’s] clutches.

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1.2.7
श्रवणार्यानप बहुनभर्यो ि ल िः
शृਙ ोऽनप बहवो र्यं ि नवद् र्युिः
आ र्यो वक्ता कुशलोऽ ल ा
आ र्यो ৯ाता कुशलािुनश िः

śravaṇāyāpi bahubhiryo na labhyaḥ

śṛṇvanto’pi bahavo yaṃ na vidyuḥ
āścaryo vaktā kuśalo’sya labdhā
āścaryo jñātā kuśalānuśiṣṭaḥ ||1.2.7||

1.2.7 Many never even hear of it; many having heard of it, do not
comprehend. Wonderful is its teacher, and clever is the pupil. Wonderful is
he who comprehends it, taught by an able preceptor.

1.2.8

ि िरे णावरे ण प्रोक्त एष

सुनव৯ेर्यो बहुधा नि माििः
अि प्रोक्ते गनतरत्र िास्व
अणीर्याि् तर्क्वमणुप्रमाणात्

na nareṇāvareṇa prokta eṣa

suvijñeyo bahudhā cintyamānaḥ
ananyaprokte gatiratra nāsti
aṇīyān hyatarkyamaṇupramāṇāt ||1.2.8||

1.2.8 This (Ᾱtman) can never be well understood if taught by an inferior person,
eve if much contemplated over. Unless taught by another [knowledgeable one]
there is no way to it. Subtler than the subtlest, it is beyond arguments.

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1.2.9

िैषा तकेण मनतरापिेर्या

प्रोक्ता ेिैव सु৯ािार्य प्रे
र्यां मापिः स धृनतबवतानस
ा ङ्क्िो भूर्या निकेतिः प्र ा

naiṣā tarkeṇa matirāpaneyā

proktānyenaiva sujñānāya preṣṭha
yāṃ tvamāpaḥ satyadhṛtirbatāsi
tvādṛṅno bhūyānnaciketaḥ praṣṭā ||1.2.9||

1.2.9 O dearest, this knowledge cannot be attained by reasoning and it not easy
of comprehension for the inquirer when taught by another. Naciketā, you are one
of true resolve. May there be an inquirer like you.

1.2.10

जािा हं शेवनधरर नि ं
ि ध्रुवैिः प्रा ते नह ध्रुवं तत्
ततो मर्या िानिकेतन तोऽन্िः
अनि ैिव ैिः प्रा वािस्व नि म्

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

1.2.10 [Death said:] I know that all treasure is ephemeral. Neither can one obtain
the permanent from the impermanent. Yet I have performed the Naciketā fire
[sacrifice] with non-eternal things and attained what is eternal.

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1.2.11

काम ास्व ं जगतिः प्रनत ां

क्रतोराि मभर्य पारम्
ोममहदु रुगार्यं प्रनत ां ਆा
धृ ा धीरो िनिकेतोऽ स्रािीिः

kāmasyāptiṃ jagataḥ pratiṣṭhāṃ

kratorānantyamabhayasya pāram
stomamahadurugāyaṃ pratiṣṭhāṃ dṛṣṭvā
dhṛtyā dhīro naciketo’tyasrākṣīḥ ||1.2.11||

1.2.11 Having see the fulfilment of desires, honor in the world, the rewards
of sacrifices, crossing over to beyond fear, great wealth, exalted resort, and
the foundation of life, you as a wise person have rejected all with firm resolve.

1.2.12
तं दु दवशं गूढमिुप्रनव ं
गुहानहतं ग रे ं पुराणम्
अ ा र्योगानधगमेि दे वं
म ा धीरो हषवशोकौ जहानत

taṃ durdarśaṃ gūḍhamanupraviṣṭaṃ

guhāhitaṃ gahvareṣṭhaṃ purāṇam
adhyātmayogādhigamena devaṃ
matvā dhīro harṣaśokau jahāti ||1.2.12||

1.2.12 That, who is difficult to see, subtle, immanent, established in the cave
of the heart, residing in the body, the ancient, effulgent one is (apprehended)
by yoga on the inner self. Knowing this, the wise, relinquish joy and sorrow.

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1.2.13

एतৢु ा स ररगृ म विः

प्रवृ ध वमणुमेतमा
स मोदते मोदिीर्यँ नह ल ा
नववृतँ स िनिकेतसं म े

etacchrutvā samparigṛhya martyaḥ

pravṛhya dharmyamaṇumetamāpya
sa modate modanīyam̐ hi labdhvā
vivṛtam̐ sadma naciketasaṃ manye ||1.2.13||

1.2.13 Having heard this, the mortal who comprehends through subtle
discrimination that it is inseparable from dharma, attains it. He rejoices,
having obtained the enjoyable. I think this house is open for Naciketā.

1.2.14
अ त्र धमाव द त्राधमाव -
द त्रा ाਚृताकृतात्
अ त्र भूताৡ भ ाৡ
र्य नस त द

anyatra dharmādanyatrādharmā-
danyatrāsmātkṛtākṛtāt
anyatra bhūtācca bhavyācca
yattatpaśyasi tadvada ||1.2.14||

1.2.14 [Naciketā said:] That which you see as different from dharma and
adharma, different from cause and effect, and different from what has been
and what is to be, tell me That.

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1.2.15

सवे वेदा र्य दमामिस्व

तपाँ नस सवाव नण ि र्य दस्व
र्यनदৢ ो र्ब् िर्यं िरस्व
त े पदँ सं ग्रहे ण र्ब्वी ोनम ेतत्

sarve vedā yatpadamāmananti

tapāgͫsi sarvāṇi ca yadvadanti
yadicchanto brahmacaryaṃ caranti
tatte padagͫ saṃgraheṇa bravīmyomityetat ||1.2.15||

1.2.15 [Death said:] The goal which all the Vedas declare, which all
austerities proclaim, and desiring which they lead the path of Brahman, I tell
you briefly. It is Om.

1.2.16

एत ेवािरं र्ब् एत ेवािरं परम्

एत ेवािरं ৯ा ा र्यो र्यनदৢनत त तत्

etaddhyevākṣaraṃ brahma etaddhyevākṣaraṃ param

etaddhyevākṣaraṃ jñātvā yo yadicchati tasya tat ||1.2.16||

1.2.16 This syllable is indeed Brahman; this syllable is the highest. By

knowing this syllable, one obtains all desires.

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1.2.17

एतदाल िँ श्रे मेतदाल िं परम्

एतदाल िं ৯ा ा र्ब् लोके महीर्यते

etadālambanam̐ śreṣṭhametadālambanaṃ param

etadālambanaṃ jñātvā brahmaloke mahīyate ||1.2.17||

1.2.17 This is the best support, this is the highest support. Knowing this
support, one is esteemed in the Brahmaloka [the world of Brahman].

1.2.18
ि जार्यते निर्यते वा नवपन ि्
िार्यं कुतन बभूव कन त्
अजो नि िः शा तोऽर्यं पुराणो
ि ह ते ह मािे शरीरे

na jāyate mriyate vā vipaścin

nāyaṃ kutaścinna babhūva kaścit
ajo nityaḥ śāśvato’yaṃ purāṇo
na hanyate hanyamāne śarīre ||1.2.18||

1.2.18 The knowing self is not born, nor does it die. It has not come from
anything, neither does anything come from it. This unborn, eternal,
everlasting and ancient, is not destroyed when the body is destroyed.

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1.2.19

ह ा िे ते ह ुँ हत े ते हतम्
उभौ तौ ि नवजािीतो िार्यँ हस्व ि ह ते

hantā cenmanyate hantum̐ hataścenmanyate hatam

ubhau tau na vijānīto nāyam̐ hanti na hanyate ||1.2.19||

1.2.19 If the killer thinks he kills and if the killed thinks he is killed, neither
of them knows it. The self kills not, nor is it killed.

Note: Bhagavad Gītā 2.19-20

1.2.20

अणोरणीर्या हतो महीर्या-

िा ाऽ ज ोनिवनहतो गुहार्याम्
तमक्रतुिः प नत वीतशोको
धातुप्रसादा नहमािमा ििः

aṇoraṇīyānmahato mahīyā-
nātmā’sya jantornihito guhāyām
tamakratuḥ paśyati vītaśoko
dhātuprasādānmahimānamātmanaḥ ||1.2.20||

1.2.20 The Ātman, smaller than the smallest, greater than the greatest, dwells
in the heart of all creatures. The desireless, free from grief, apprehends the
glory of the Ātman through the tranquillity of the senses and the mind.

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1.2.21

आसीिो दू रं व्रजनत शर्यािो र्यानत सववतिः

क ं मदामदं दे वं मद ो ৯ातुमहव नत

āsīno dūraṃ vrajati śayāno yāti sarvataḥ

kastaṃ madāmadaṃ devaṃ madanyo jñātumarhati ||1.2.21||

1.2.21 Though sitting still, it travels far; though lying down, it goes
everywhere. Who besides me can know that luminous being who rejoices and
rejoices not?

1.2.22

अशरीरँ शरीरे िव थे वस्व थतम्

महा ं नवभुमा ािं म ा धीरो ि शोिनत

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

1.2.22 The wise person does not grieve, knowing the bodiless, all-pervading
supreme Ātman dwells in impermanent bodies.

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1.2.23

िार्यमा ा प्रवििेि ल ो
ि मेधर्या ि बहुिा श्रुतेि
र्यमेवैष वृणुते तेि ल िः
त ैष आ ा नववृणुते तिूँ ाम्

nāyamātmā pravacanena labhyo

na medhayā na bahunā śrutena .
yamevaiṣa vṛṇute tena labhyaḥ
tasyaiṣa ātmā vivṛṇute tanūgͫ svām ||1.2.23||

1.2.23 This Atman cannot be attained by the study of the Vedas, nor by
intellect, or by hearing. It is attained by him alone whom it chooses. To such
one the Atman reveals its own form.

1.2.24

िानवरतो दु ररता ाशा ो िासमानहतिः

िाशा मािसो वाऽनप प्र৯ािेिैिमा ुर्यात्

nāvirato duścaritānnāśānto nāsamāhitaḥ

nāśāntamānaso vā’pi prajñānenainamāpnuyāt ||1.2.24||

1.2.24 One who has not turned away from wickedness, is not tranquil and
subdued and whose mind is not at peace, cannot attain the Ᾱtman. It cannot
even be attained through (outer) knowledge.

Note: Outer knowledge is concerned only with the material world.

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1.2.25

र्य र्ब् ि ित्रं ि उभे भवत ओदििः

मृ ुर्यव ोपसेििं क इ ा वेद र्यत्र सिः

इनत काठकोपनिषनद प्रथमा ार्ये न तीर्या व ी

yasya brahma ca kṣatraṃ ca ubhe bhavata odanaḥ

mṛtyuryasyopasecanaṃ ka itthā veda yatra saḥ ||1.2.25||

iti kāṭhakopaniṣadi prathamādhyāye dvitīyā vallī

1.2.25 Who [Ka: Prajāpati], then, knows where he is? He to whom brahmins
and kṣatriyas are mere food, and Death but a condiment.

Note: Ka is both “who” and the creator, Prajāpati. One way to know what death
is to know what birth is.

This completes Kāṭhaka Upaniṣad’s first chapter’s second vallī

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1.3.1
ऋतं नपब ौ सुकृत लोके
गुहां प्रनव ौ परमे पराधे
छार्यातपौ र्ब् नवदो वदस्व
प৽ा্र्यो र्ये ि नत्रणानिकेतािः

ṛtaṃ pibantau sukṛtasya loke

guhāṃ praviṣṭau parame parārdhe
chāyātapau brahmavido vadanti
pañcāgnayo ye ca triṇāciketāḥ ||1.3.1||

1.3.1 There are two in the world who dwell in the intellect of the cavity of the
heart, enjoying the fruits of their good deeds. The knowers of Brahman
describe them as light and shade, as do those householders who maintain five
fires, and have thrice performed the Nāciketā sacrifice.

Note: These two are the Ātman and the jīva, which are light and shade,
respectively. The mind is illuminated by this light.

1.3.2

र्यिः सेतुरीजािािामिरं र्ब् र्यत् परम्

अभर्यं नततीषवतां पारं िानिकेतँ शकेमनह

yaḥ seturījānānāmakṣaraṃ brahma yat param

abhayaṃ titīrṣatāṃ pāraṃ nāciketam̐ śakemahi ||1.3.2||

1.3.2 The performing of the Nāciketā is the bridge for the sacrificers; and the
supreme, imperishable Brahman is sought by those who wish to cross over to
where there is no fear and there is freedom.

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1.3.3

आ ािँ रनथतं नवस्व शरीरँ रथमेव तु

बुस्व ं तु सारनथं नवस्व मििः प्रग्रहमेव ि

ātmānam̐ rathitaṃ viddhi śarīram̐ rathameva tu

buddhiṃ tu sārathiṃ viddhi manaḥ pragrahameva ca ||1.3.3||

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

Note: Bhagavad Gītā 6.34 for this and the next verses.

1.3.4

इस्व र्यानण हर्यािाहुनववषर्याँ ेषु गोिराि्

आ ेस्व र्यमिोर्युक्तं भोक्ते ाहुमविीनषणिः

indriyāṇi hayānāhurviṣayām̐ steṣu gocarān

ātmendriyamanoyuktaṃ bhoktetyāhurmanīṣiṇaḥ ||1.3.4||

1.3.4 The senses, they say, are the horses; the sense-objects, their paths. The
wise call the Ātman, united with the body, the senses and the mind, the enjoyer.

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1.3.5

र्य नव৯ािवा भव र्युक्तेि मिसा सदा

त ेस्व र्याਘव ानि दु ा ा इव सारथेिः

yastvavijñānavānbhavatyayuktena manasā sadā

tasyendriyāṇyavaśyāni duṣṭāśvā iva sāratheḥ ||1.3.5||

1.3.5 One whose mind is always distracted, and lacks understanding, then the
senses become uncontrollable, like the vicious horses of a charioteer.

1.3.6

र्य ु नव৯ािवा भवनत र्युक्तेि मिसा सदा

त ेस्व र्यानण व ानि सद ा इव सारथेिः

yastu vijñānavānbhavati yuktena manasā sadā

tasyendriyāṇi vaśyāni sadaśvā iva sāratheḥ ||1.3.6||

1.3.6 But he whose mind is always restrained, possesses discrimination, then the
senses are controllable, like the good horses of a charioteer.

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1.3.7

र्य नव৯ािवा भव मि िः सदाऽशुनििः

ि स त दमा ोनत संसारं िानधगৢनत

yastvavijñānavānbhavatyamanaskaḥ sadā’śuciḥ
na sa tatpadamāpnoti saṃsāraṃ cādhigacchati ||1.3.7||

1.3.7 One devoid of proper understanding, thoughtless and impure, never

attains that goal, but enters and remains in saṃsāra (in karmic chain, without
freedom).

1.3.8

र्य ु नव৯ािवा भवनत समि िः सदा शुनििः

स तु त दमा ोनत र्य ाद् भू र्यो ि जार्यते

yastu vijñānavānbhavati samanaskaḥ sadā śuciḥ

sa tu tatpadamāpnoti yasmādbhūyo na jāyate ||1.3.8||

1.3.8 But one who is intelligent, thoughtful, and pure, attains that state from
which one is not born again.

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1.3.9

नव৯ािसारनथर्यव ु मििः प्रग्रहवा रिः

सोऽ ििः पारमा ोनत तन ोिः परमं पदम्

vijñānasārathiryastu manaḥ pragrahavānnaraḥ

so’dhvanaḥ pāramāpnoti tadviṣṇoḥ paramaṃ padam ||1.3.9||

1.3.9 A man who has intellect as his charioteer and who holds the reins of the
mind firmly, reaches the end of the journey, which is the supreme place of
Viṣṇu.

1.3.10

इस्व र्ये िः परा थाव अथे परं मििः

मिस ु परा बुस्व बुव े रा ा महा रिः

indriyebhyaḥ parā hyarthā arthebhyaśca paraṃ manaḥ

manasastu parā buddhirbuddherātmā mahānparaḥ ||1.3.10||

1.3.10 Beyond the senses are the objects; beyond the objects is the mind;
beyond the mind, the intellect; beyond the intellect is the Great Ātman.

1.3.11

महतिः परम क्तम क्ता ुरुषिः परिः

पुरुषाि्ि परं नकंनि ा का ा सा परा गनतिः
mahataḥ paramavyaktamavyaktātpuruṣaḥ paraḥ
puruṣānna paraṃ kiṃcitsā kāṣṭhā sā parā gatiḥ ||1.3.11||

1.3.11 Beyond [the Ātman] is the Unmanifest, beyond the Unmanifest the
Puruṣa. Beyond the Puruṣa there is nothing: this is the end, the Supreme Goal.

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1.3.12

एष सवेषु भूतेषु गूढोऽऽ ा ि प्रकाशते

ते ৔र्या बु ा सूक्ष्मर्या सूक्ष्मदनशवनभिः

eṣa sarveṣu bhūteṣu gūḍho”tmā na prakāśate

dṛśyate tvagryayā buddhyā sūkṣmayā sūkṣmadarśibhiḥ 1.3.12||

1.3.12 This Ātman hidden in all beings is not revealed, but is seen by profound
seers through their one-pointed and subtle intellect.

1.3.13

र्यৢे ाয়िसी प्रा৯ ৢे ৫ाि आ नि

৯ािमा नि महनत निर्यৢे ৢे ৢा आ नि

yacchedvāṅmanasī prājñastadyacchejjñāna ātmani

jñānamātmani mahati niyacchettadyacchecchānta ātmani ||1.3.13||

1.3.13 The wise person should merge the speech in the mind, the mind in the
intellect; he should merge the intellect in the great self [Hiraṇyagarbha] and
that is the self of peace.

Note: Hiraṇyagarbha is the creative self that is seen in dreams or other out-
of-box imagination, which is not constrained by the conditions of the physical
reality.

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1.3.14

उन त जाग्रत
प्रा वरान बोधत
िुर धारा निनशता दु र र्या
दु गं पथ ਚवर्यो वदस्व

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

1.3.14 Arise, awake. Approach the great and learn. The wise say: like the sharp
edge of a razor, narrow is that path, hard to tread and difficult to cross.

1.3.15

अश म शवमरूपम र्यं
तथाऽरसं नि मग वৡ र्यत्
अिा ि ं महतिः परं ध्रुवं
नििा त ृ ुमुखात् प्रमु০ते

aśabdam asparśam arūpamavyayaṃ

tathā’rasaṃ nityamagandhavacca yat
anādyanantaṃ mahataḥ paraṃ dhruvaṃ
nicāyya tanmṛtyumukhāt pramucyate ||1.3.15||

1.3.15 Having realised that [Atman], which is soundless, contactless,

formless, imperishable, without taste, eternal, without smell, without
beginning or end, beyond the Mahat, immutable, one is released from the
jaws of death.

Note: Mahat is universe’s intelligence

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1.3.16

िानिकेतमुपाূािं मृ ुप्रोक्तँ सिातिम्

उक्त्वा श्रु ा ि मेधावी र्ब् लोके महीर्यते

nāciketamupākhyānaṃ mṛtyuproktam̐ sanātanam

uktvā śrutvā ca medhāvī brahmaloke mahīyate ||1.3.16||

1.3.16 The intelligent person who has heard and related the eternal story of
Naciketā, told by Death, is cherished in the world of Brahman.

1.3.17

र्य इमं परमं गु ं श्रावर्येद् र्ब् संसनद

प्रर्यतिः श्रा काले वा तदाि ार्य क ते
तदाि ार्य क त इनत

इनत काठकोपनिषनद प्रथमा ार्ये तृतीर्या व ी

ya imaṃ paramaṃ guhyaṃ śrāvayed brahmasaṃsadi

prayataḥ śrāddhakāle vā tadānantyāya kalpate
tadānantyāya kalpata iti ||1.3.17||

iti kāṭhakopaniṣadi prathamādhyāye tṛtīyā vallī

1.3.17 And one who recites this mysterious (story) in an assembly of

Brahmins or at a śrāddha ceremony obtains unlimited rewards.

This completes Kāṭhaka Upaniṣad’s first chapter’s third vallī

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2.1.1

परान৽ खानि तृणत् र्य ू -

ा राङ्क्प नत िा रा ि्
कन ीरिः प्र गा ािमैि-
दावृ ििुरमृत नमৢि्

parāñci khāni vyatṛṇat svayambhū-

stasmātparāṅpaśyati nāntarātman
kaściddhīraḥ pratyagātmānamaikṣa-
dāvṛttacakṣuramṛtatvamicchan ||2.1.1||

2.1.1 [Death said:] The self-existent has made the sense-organs (so) limited that
they only go outward, and so a man perceives only the external and not the inner
self. But a wise person, desirous of immortality, turns his eyes in and sees the
inner self.

2.1.2

पराििः कामाििुर्यस्व बाला-

े मृ ोर्यवस्व नवतत पाशम्
अथ धीरा अमृत ं नवनद ा
ध्रुवमध्रुवेस्व ह ि प्राथवर्य े

parācaḥ kāmānanuyanti bālā-

ste mṛtyoryanti vitatasya pāśam
atha dhīrā amṛtatvaṃ viditvā
dhruvamadhruveṣviha na prārthayante ||2.1.2||

2.1.2 The youth pursue outer pleasures and fall into the snare of extensive death.
The wise in the midst of the ephemeral, and having known immortality, do not
desire in this world.

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2.1.3

र्येि रूपं रसं ग ं श ाि् शाव ँ मैथुिाि्

एते िैव नवजािानत नकमत्र पररनश ते एत ै तत्

yena rūpaṃ rasaṃ gandhaṃ śabdān sparśāgͫśca maithunān

etenaiva vijānāti kimatra pariśiṣyate | etadvai tat ||2.1.3||

2.1.3 That is by which one knows form, taste, smell, sounds, touches and
carnal pleasures. What else remains? This, verily, is That.

2.1.4

ा ं जागररता ं िोभौ र्येिािुप नत

महा ं नवभुमा ािं म ा धीरो ि शोिनत

svapnāntaṃ jāgaritāntaṃ cobhau yenānupaśyati

mahāntaṃ vibhumātmānaṃ matvā dhīro na śocati ||2.1.4||

2.1.4 That is by which one perceives the objects in dream or in waking state.
Having realized that vast, all-pervading Ātman, the wise do not grieve.

2.1.5

र्य इमं म दं वेद आ ािं जीवमस्व कात्

ईशािं भूतभ ि ततो नवजुगु ते एत ै तत्

ya imaṃ madhvadaṃ veda ātmānaṃ jīvamantikāt

īśānaṃ bhūtabhavyasya na tato vijugupsate | etadvai tat ||2.1.5||

2.1.5 He who knows this Ātman, ever near, the enjoyer of honey, the Lord of the
past and the future, does not fear. This, verily, is That.

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2.1.6

र्यिः पूवं तपसो जातम िः पू ववमजार्यत

गुहां प्रनव नत ं र्यो भूतेनभ वप त एत ै तत्

yaḥ pūrvaṃ tapaso jātamadbhyaḥ pūrvamajāyata

guhāṃ praviśya tiṣṭhantaṃ yo bhūtebhirvyapaśyata. etadvai tat ||2.1.6||

2.1.6 That who was born first of knowledge, born even prior to the waters and
with the elements, dwells having entered in the cave of the heart, sees. This,
verily, is That.

2.1.7

र्या प्राणेि संभव नदनतदे वतामर्यी

गुहां प्रनव नत ीं र्या भूतेनभ वजार्यत एत ै तत्

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

2.1.7 That who manifests the goddess Aditi in the form of prāṇas, and who was
created with the elements, dwells having entered the cave of the heart, knows.
This, verily, is That.

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2.1.8

अरਘोनिवनहतो जातवेदा गभव इव सुभृतो गनभवणीनभिः

नदवे नदवे ई਍ो जागृवस्व हव नव स्व मविु ेनभरन্िः एत ै तत्

araṇyornihito jātavedā garbha iva subhṛto garbhiṇībhiḥ

dive dive īḍyo jāgṛvadbhirhaviṣmadbhirmanuṣyebhiragniḥ. etadvai tat
||2.1.8||

2.1.8 Agni, hidden in the fire-sticks and well protected like the foetus in the
womb by the mother, is worshipped day after day by awakened men and by
the offerers of sacrifices. This, verily, is That.

2.1.9

र्यत ोदे नत सूर्योऽ ं र्यत्र ि गৢनत

तं दे वािः सवेऽनपवता दु िा ेनत क ि एत ै तत्

yataścodeti sūryo’staṃ yatra ca gacchati

taṃ devāḥ sarve’rpitāstadu nātyeti kaścana. etadvai tat ||2.1.9||

2.1.9 Whence the sun rises and where it goes to set, that into whom are all
the gods dedicated, and whom none can go beyond. This, verily, is That.

2.1.10

र्यदे वेह तदमुत्र र्यदमुत्र तदस्व ह

मृ ोिः स मृ ुमा ोनत र्य इह िािेव प नत

yadeveha tadamutra yadamutra tadanviha

mṛtyoḥ sa mṛtyumāpnoti ya iha nāneva paśyati ||2.1.10||

2.1.10 What is here, the same is there, and what is there, the same is here. He
goes from death to death if he sees any difference here.

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2.1.11

मिसैवेदमा ं िेह िािाऽस्व नकंिि

मृ ोिः स मृ ुं गৢनत र्य इह िािेव प नत

manasaivedamāptavyaṃ neha nānā’sti kiṃcana

mṛtyoḥ sa mṛtyuṃ gacchati ya iha nāneva paśyati ||2.1.11||

2.1.11 By the mind alone is this to be realized, and then there is no multiplicity.
He goes from death to death who sees multiplicity here. This, verily, is That.

2.1.12

अङ्क्गु मात्रिः पुरुषो म आ नि नत नत

ईशािं भूतभ ि ततो नवजुगु ते एत ै तत्

aṅguṣṭhamātraḥ puruṣo madhya ātmani tiṣṭhati

īśānaṃ bhūtabhavyasya na tato vijugupsate. etadvai tat ||2.1.12||

2.1.12 The thumb-sized Puruṣa dwells within the body. He is the Lord of the past
and the future. Therefore, one does not fear any more. This, verily, is That.

2.1.13

अङ्क्गु मात्रिः पुरुषो ৸ोनतररवाधूमकिः

ईशािो भूतभ स एवा स उ िः एत ै तत्

aṅguṣṭhamātraḥ puruṣo jyotirivādhūmakaḥ

īśāno bhūtabhavyasya sa evādya sa u śvaḥ. etadvai tat ||2.1.13||

2.1.13 The thumb-sized Puruṣa 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.

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2.1.14

र्यथोदकं दु गे वृ ं पववतेषु नवधावनत

एवं धमाव ि् पृथक् प ं ािे वािुनवधावनत

yathodakaṃ durge vṛṣṭaṃ parvateṣu vidhāvati

evaṃ dharmān pṛthak paśyaṃstānevānuvidhāvati ||2.1.14||

2.1.14 As the rain falling on a high mountain runs down in all directions, even
so he who sees the laws as different verily runs after them.

2.1.15

र्यथोदकं शु े शु मानसक्तं ता गेव भवनत

एवं मुिेनववजाित आ ा भवनत गौतम

इनत काठकोपनिषनद न तीर्या ार्ये प्रथमा व ी

yathodakaṃ śuddhe śuddhamāsiktaṃ tādṛgeva bhavati

evaṃ munervijānata ātmā bhavati gautama ||2.1.15||

iti kāṭhakopaniṣadi dvitīyādhyāye prathamā vallī

2.1.15 O Gautama, as pure water poured into the pure becomes one with it, so
also does the self of the sage who knows.

This completes Kāṭhaka Upaniṣad’s second chapter’s first vallī

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2.2.1

पुरमेकादश ारमज ावक्रिेतसिः

अिु ार्य ि शोिनत नवमुक्त नवमु০ते एत ै तत्

puramekādaśa dvāramajasyāvakracetasaḥ
anuṣṭhāya na śocati vimuktaśca vimucyate. etadvai tat ||2,2,1||

2.2.1 The city of the unborn Ātman with unfaltering intelligence has eleven
gates. Having meditated on it, one grieves no more, and liberated (from
gnorance) becomes free. This, verily, is That.

2.2.2

हँ सिः शुनिष सुरा ररिसद् -

होता वेनदषदनतनथदुव रोणसत्
िृष रस तस ोमसद्
अ ा गोजा ऋतजा अनिजा ऋतं बृहत्

ham̐saḥ śuciṣadvasurāntarikṣasad-
hotā vediṣadatithirduroṇasat
nṛṣadvarasadṛtasadvyomasad
abjā gojā ṛtajā adrijā ṛtaṃ bṛhat ||2.2.2||

2.2.2 He is the swan [sun] dwelling in the heavens, the air in the sky, the fire on
the altar, the guest [soma] dwelling in the jar. He is in men, in the gods, in truth,
in the sky. He is born in the waters, on earth, in the sacrifice, on the mountains.
He is the True and the Great.

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2.2.3

ऊ ं प्राणमु र्य पािं प्र ग नत

म े वामिमासीिं नव े दे वा उपासते

ūrdhvaṃ prāṇamunnayatyapānaṃ pratyagasyati

madhye vāmanamāsīnaṃ viśve devā upāsate ||2.2.3||

2.2.3 (He) sends the prāṇa upward and throws the apāna downward. All the
devas worship that little one seated in the middle.

2.2.4

अ नवस्रंसमाि शरीर थ दे नहििः

दे हान मु০माि नकमत्र पररनश ते एत ै तत्

asya visraṃsamānasya śarīrasthasya dehinaḥ

dehādvimucyamānasya kimatra pariśiṣyate. etadvai tat ||2.2.4||

2.2.4 What else remains of the owner of the body, of him who dwells in it, when
separated and freed from the body? This, verily, is That?

2.2.5

ि प्राणेि िापािेि म ो जीवनत क ि

इतरे ण तु जीवस्व र्यस्व ेतावुपानश्रतौ

na prāṇena nāpānena martyo jīvati kaścana

itareṇa tu jīvanti yasminnetāvupāśritau ||2.2.5||

2.2.5 Mortals do not live by prāṇa, nor by apana; they live by something else,
on which these two depend.

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2.2.6

ह त इदं प्रवশानम गु ं र्ब् सिातिम्

र्यथा ि मरणं प्रा आ ा भवनत गौतम

hanta ta idaṃ pravakṣyāmi guhyaṃ brahma sanātanam

yathā ca maraṇaṃ prāpya ātmā bhavati gautama ||2.2.6||

2.2.6 O Gautama, now I shall tell you about this mysterious and eternal Brahman
and also about what happens to the Ātman after meeting death.

2.2.7

र्योनिम े प्रप े शरीर ार्य दे नहििः

थाणुम ेऽिुसंर्यस्व र्यथाकमव र्यथाश्रुतम्

yonimanye prapadyante śarīratvāya dehinaḥ

sthāṇumanye’nusaṃyanti yathākarma yathāśrutam ||2.2.7||

2.2.7 Some jīvas enter the womb to have a body, others go the plants according
to their works and according to knowledge.

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2.2.8

र्य एष सु ेषु जागनतव कामं कामं पुरुषो निनमवमाणिः

तदे व शुक्रं त तदे वामृतमु০ते
तस्व ँ ोकािः नश्रतािः सवे तदु िा ेनत क ि एत ै तत्

ya eṣa supteṣu jāgarti kāmaṃ kāmaṃ puruṣo nirmimāṇaḥ

tadeva śukraṃ tadbrahma tadevāmṛtamucyate
tasmim̐llokāḥ śritāḥ sarve tadu nātyeti kaścana. etadvai tat ||2.2.8||

2.2.8 He, this Puruṣa, remains awake while we are asleep, shaping objects of
desire. He is luminous, that Brahman who alone is called the immortal. In him
rest all the worlds and none can transcend him. This, verily, is That.

2.2.9

अन্र्यवथैको भुविं प्रनव ो

रूपं रूपं प्रनतरूपो बभूव
एक था सववभूता रा ा
रूपं रूपं प्रनतरूपो बनह

agniryathaiko bhuvanaṃ praviṣṭo

rūpaṃ rūpaṃ pratirūpo babhūva
ekastathā sarvabhūtāntarātmā
rūpaṃ rūpaṃ pratirūpo bahiśca ||2.2.9||

2.2.9 As one fire, having entered the world takes different forms of the shapes
(it burns), so also the same Ātman, dwelling in all beings, appears in different
forms it enters, and also exists outside (the forms).

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2.2.10

वार्युर्यवथैको भुविं प्रनव ो

रूपं रूपं प्रनतरूपो बभूव
एक था सववभूता रा ा
रूपं रूपं प्रनतरूपो बनह

vāyuryathaiko bhuvanaṃ praviṣṭo

rūpaṃ rūpaṃ pratirūpo babhūva
ekastathā sarvabhūtāntarātmā
rūpaṃ rūpaṃ pratirūpo bahiśca ||2.2.10||

2.2.10 As the one air, having entered the world becomes different forms of the
shapes (it enters), so also the same Ātman, dwelling in all beings, appears in
different forms it enters, and also exists outside (the forms).

2.2.11

सूर्यो र्यथा सववलोक ििुिः

ि नल ते िािुषैबाव दोषैिः
एक था सववभूता रा ा
ि नल ते लोकदु िः खेि बा िः

sūryo yathā sarvalokasya cakṣuḥ

na lipyate cākṣuṣairbāhyadoṣaiḥ
ekastathā sarvabhūtāntarātmā
na lipyate lokaduḥkhena bāhyaḥ ||2.2.11||

2.2.11 As the sun, the eye to the whole world, is not affected by the blemishes
of the eyes or of the externals, so also the one Ātman, residing in all beings, is
not affected by the misery of the world, being outside of it.

Note: This is the mystery created by the Ᾱtman for it is both within and
outside.

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2.2.12
एको वशी सववभूता रा ा
एकं रूपं बहुधा र्यिः करोनत
तमा थं र्येऽिुप स्व धीरािः
तेषां सुखं शा तं िेतरे षाम्

eko vaśī sarvabhūtāntarātmā

ekaṃ rūpaṃ bahudhā yaḥ karoti
tamātmasthaṃ ye’nupaśyanti dhīrāḥ
teṣāṃ sukhaṃ śāśvataṃ netareṣām ||2.2.12||

2.2.12 (That) one ruler, the inmost self of all beings, makes his one form into
many. Eternal happiness belongs to the wise, who perceive him within
themselves, and not to others.

2.2.13

नि ोऽनि ािां िेति ेतिािाम्

एको बहूिां र्यो नवदधानत कामाि्
तमा थं र्येऽिुप स्व धीरािः
तेषां शास्व िः शा ती िेतरे षाम्

nityo’nityānāṃ cetanaścetanānām
eko bahūnāṃ yo vidadhāti kāmān
tamātmasthaṃ ye’nupaśyanti dhīrāḥ
teṣāṃ śāntiḥ śāśvatī netareṣām ||2.2.13||

2.2.13 He is the invariant within change, the conscious among the insensate, the
one who fulfils the desires of many. Eternal happiness belongs to the wise, who
perceive him within themselves, and not to others.

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2.2.14

तदे तनदनत म ेऽनिदे ं परमं सुखम्

कथं िु तन जािीर्यां नकमु भानत नवभानत वा

tadetaditi manyante’nirdeśyaṃ paramaṃ sukham

kathaṃ nu tadvijānīyāṃ kimu bhāti vibhāti vā ||2.2.14||

2.2.14 (The sages) perceive that indescribable supreme joy as “This is That.”
How shall I know it? Is it luminous [by itself], or does it shine (in other light)?

2.2.15

ि तत्र सूर्यो भानत ि ि तारकं

िेमा नवद् र्युतो भास्व कुतोऽर्यमन্िः
तमेव भा मिुभानत सवं
त भासा सववनमदं नवभानत

इनत काठकोपनिषनद न तीर्या ार्ये न तीर्या व ी

na tatra sūryo bhāti na candratārakaṃ

nemā vidyuto bhānti kuto’yamagniḥ
tameva bhāntamanubhāti sarvaṃ
tasya bhāsā sarvamidaṃ vibhāti ||2.2.15||

iti kāṭhakopaniṣadi dvitīyādhyāye dvitīyā vallī

2.2.15 The sun does not shine there, nor the moon and the stars, nor these
lightnings, much less this fire. That shining, everything shines after him; by his
light all this is lit.

This completes Kāṭhaka Upaniṣad’s second chapter’s second vallī

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2.3.1

ऊ वमूलोऽवाक्शाख एषोऽ िः सिातििः

तदे व शुक्रं त तदे वामृतमु০ते
तस्व ँ ोकािः नश्रतािः सवे तदु िा ेनत क ि एत ै तत्

ūrdhvamūlo’vākśākha eṣo’śvatthaḥ sanātanaḥ

tadeva śukraṃ tadbrahma tadevāmṛtamucyate
tasmim̐llokāḥ śritāḥ sarve tadu nātyeti kaścana. etadvai tat ||2.3.1||

2.3.1 This is that eternal Aśvattha Tree with root above and branches below. That
brightness is Brahman and that alone is immortal. In That all worlds rest and
none can transcend it. This, verily, is That.

Note: Bhagavad Gītā 15.1.

2.3.2

र्यनददं नकं ि जगत् सवं प्राण एजनत नििः सृतम्

मह र्यं वज्रमु तं र्य एतन दु रमृता े भवस्व

yadidaṃ kiṃ ca jagat sarvaṃ prāṇa ejati niḥsṛtam

mahadbhayaṃ vajramudyataṃ ya etadviduramṛtāste bhavanti ||2.3.2||

2.3.2 Whatever there is, the entire manifested universe, vibrates within that
Prāṇa [Brahman]. That Brahman is a great terror, like a poised thunderbolt; those
who know this become immortal.

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2.3.3

भर्याद ान্ पनत भर्या पनत सूर्यविः

भर्यानद वार्यु मृ ुधाव वनत प৽मिः

bhayādasyāgnistapati bhayāttapati sūryaḥ

bhayādindraśca vāyuśca mṛtyurdhāvati pañcamaḥ ||2.3.3||

2.3.3 By its terror, the fire burns; and by its terror the sun shines; by its terror,
Indra, Vāyu, and Death, the fifth, run.

Note: “Terror” represents immutable laws.

2.3.4

इह िेदशक ोद् धुं प्रािरीर नवस्रसिः

ततिः सगेषु लोकेषु शरीर ार्य क ते
iha cedaśakadboddhuṃ prākṣarīrasya visrasaḥ
tataḥ sargeṣu lokeṣu śarīratvāya kalpate ||2.3.4||

2.3.4 If a person is unable to realize Brahman here before the fall of the body,
then one must be embodied again in the created worlds.

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2.3.5

र्यथाऽऽदशे तथाऽऽ नि र्यथा े तथा नपतृलोके

र्यथाऽ ु परीव द शे तथा ग ववलोके
छार्यातपर्योररव र्ब् लोके

yathā”darśe tathā”tmani yathā svapne tathā pitṛloke .

yathā’psu parīva dadṛśe tathā gandharvaloke
chāyātapayoriva brahmaloke ||2.3.5||

2.3.5 As in a mirror, so in the Ātman; as in a dream, so in the world of the fathers;

as in water, as in the world of the gandharvas; as in light and shade; so in the
World of Brahman.

2.3.6

इस्व र्याणां पृथ৐ावमुदर्या मर्यौ ि र्यत्

पृथगु मािािां म ा धीरो ि शोिनत

indriyāṇāṃ pṛthagbhāvamudayāstamayau ca yat

pṛthagutpadyamānānāṃ matvā dhīro na śocati ||2.3.6||

2.3.6 Knowing that the senses have separate origin and they are distinct from the
Ātman and so is their rising and setting, the wise man grieves not.

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2.3.7

इस्व र्ये िः परं मिो मिसिः स मु मम्

स ादनध महािा ा महतोऽ क्तमु मम्

indriyebhyaḥ paraṃ mano manasaḥ sattvamuttamam

sattvādadhi mahānātmā mahato’vyaktamuttamam ||2.3.7||

2.3.7 Beyond the senses is the mind, beyond the mind is the intellect, beyond
the intellect is the Great Ātman, higher than the Great Ātman is the unmanifest.

2.3.8

अ क्ता ु परिः पुरुषो ापकोऽनलঢ় एव ि

र्यं ৯ा ा मु০ते ज ुरमृत ं ि गৢनत

avyaktāttu paraḥ puruṣo vyāpako’liṅga eva ca

yaṃ jñātvā mucyate janturamṛtatvaṃ ca gacchati ||2.3.8||

2.3.8 Beyond the unmanifest is the Puruṣa, all-pervading and devoind of

attributes, and knowing whom the individual is liberated and attains immortality.

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2.3.9

ि सं शे नत नत रूपम
ि ििुषा प नत क िैिम्
हृदा मिीषा मिसाऽनभक्लृ ो
र्य एतन दु रमृता े भवस्व

na saṃdṛśe tiṣṭhati rūpamasya

na cakṣuṣā paśyati kaścanainam
hṛdā manīṣā manasā’bhiklṛpto
ya etadviduramṛtāste bhavanti ||2.3.9||

2.3.9 His form is not an object of vision; none can see him with the eye. He is
revealed by intelligence and heart and by constant meditation. Those who know
this become immortal.

2.3.10

र्यदा प৽ावनत े ৯ािानि मिसा सह

बुस्व ि नविे ते तामाहुिः परमां गनतम्

yadā pañcāvatiṣṭhante jñānāni manasā saha

buddhiśca na viceṣṭate tāmāhuḥ paramāṃ gatim ||2.3.10||

2..3.10 When the five (senses) stand still with the mind and the intellect does not
move, that is said to be the supreme state.

Note: Since this state is transcendent, it is beyond the reach of the intellect.

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2.3.11

तां र्योगनमनत म े स्व थरानमस्व र्यधारणाम्

अप्रम दा भवनत र्योगो नह प्रभवा र्यौ

tāṃ yogamiti manyante sthirāmindriyadhāraṇām

apramattastadā bhavati yogo hi prabhavāpyayau ||2.3.11||

2.3.11 This, the firm control of the senses, is known as yoga. One must then be
vigilant, for yoga can be both acquired and lost.

2.3.12

िैव वािा ि मिसा प्रा ुं शर्क्ो ि ििुषा

अ ीनत र्ब्ुवतोऽ त्र कथं तदु पल ते

naiva vācā na manasā prāptuṃ śakyo na cakṣuṣā

astīti bruvato’nyatra kathaṃ tadupalabhyate ||2.3.12||

2.3.12 [This Ātman] 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 from those who
say: “He is”?

2.3.13

अ ी ेवोपल भावेि िोभर्योिः

अ ी ेवोपल त भाविः प्रसीदनत

astītyevopalabdha vyastattvabhāvena cobhayoḥ

astītyevopalabdhasya tattvabhāvaḥ prasīdati ||2.3.13||

2.3.13 Of the two [materiality and consciousness], analysis of the tattvas

(abstractions related to the experienced self) reveals the true reality. To him who
has realized the tattvas true nature is revealed.

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2.3.14

र्यदा सवे प्रमु০ े कामा र्ये ऽ हृनद नश्रतािः

अथ म ोऽमृतो भव त्र र्ब् सम ुते

yadā sarve pramucyante kāmā ye’sya hṛdi śritāḥ

atha martyo’mṛto bhavatyatra brahma samaśnute ||2.3.14||

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

2.3.15

र्यदा सवे प्रनभ े हृदर्य ेह ग्र र्यिः

अथ म ोऽमृतो भव ेताव िुशासिम्

yadā sarve prabhidyante hṛdayasyeha granthayaḥ

atha martyo’mṛto bhavatyetāvaddhyanuśāsanam ||2.3.15||

2.3.15 When all the knots of the heart are severed, then the mortal becomes
immortal. This much alone is the instruction.

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2.3.16

शतं िैका ि हृदर्य िा਍-

ासां मूधाव िमनभनििः सृतैका
तर्यो वमार्य मृत मेनत
नव ङ्क्ङ्क ा उਜमणे भवस्व

śataṃ caikā ca hṛdayasya nāḍya-

stāsāṃ mūrdhānamabhiniḥsṛtaikā
tayordhvamāyannamṛtatvameti
viṣvaṅṅanyā utkramaṇe bhavanti ||2.3.16||

2.3.16 There are one hundred and one nāḍīs [nerves] of the heart, one of which
goes to the crown of the head. Going upward by it, man attains immortality, and
others lead differently.

2.3.17

अङ्क्गु मात्रिः पुरुषोऽ रा ा

सदा जिािां हृदर्ये संनिनव िः
तं ाৢरीरा वृहे ु਀ानदवेषीकां धैर्येण
तं नव ाৢु क्रममृतं तं नव ाৢु क्रममृतनमनत

aṅguṣṭhamātraḥ puruṣo’ntarātmā
sadā janānāṃ hṛdaye saṃniviṣṭaḥ
taṃ svāccharīrātpravṛhenmuñjādiveṣīkāṃ dhairyeṇa
taṃ vidyācchukramamṛtaṃ taṃ vidyācchukramamṛtamiti ||2,3,17||

2.3.17 The thumb-sized Puruṣa, the inner self, always dwells in the hearts of
beings. One should (see him) separate from the body, as the stalk from a blade
of grass. Know him to be the bright and the immortal, yes, the bright and the
immortal.

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2.3.18

मृ ुप्रोक्तां िनिकेतोऽथ ल ा
नव ामेतां र्योगनवनधं ि कृ म्
र्ब् प्रा ो नवरजोऽभून मृ ु -
र ोऽ ेवं र्यो नवद ा मेव

mṛtyuproktāṃ naciketo’tha labdhvā

vidyāmetāṃ yogavidhiṃ ca kṛtsnam
brahmaprāpto virajo’bhūdvimṛtyu-
ranyo’pyevaṃ yo vidadhyātmameva ||2.3.18||

2.3.18 Naciketā, so instructed by Death in this knowledge and the entire process
of yoga, became free from impurities and mortality and attained Brahman. So it
will be also with any other who knows the inner self thus.

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2.3.19

सह िाववतु सह िौ भुिक्तु सहवीर्यं करवावहै

तेजस्व िावधीतम ु मा नवन षावहै
शास्व िः शास्व िः शास्व िः
इनत काठकोपनिषनद न तीर्या ार्ये तृतीर्या व ी

saha nāvavatu, saha nau bhunaktu, saha vīryaṃ karavāvahai

tejasvināvadhītamastu mā vidviṣāvahai ||2.3.19||

oṃ śāntiḥ śāntiḥ śāntiḥ

iti kāṭhakopaniṣadi dvitīyādhyāye tṛtīyā vallī

Om. May it protect us both. May it nourish us both. May we generate energy
together. May our attainements be brilliant. May there be no dislike among us.

Om. Peace! Peace! Peace!

This completes Kāṭhaka Upaniṣad’s second chapter’s third vallī

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