He who sees all beings in his Self and his Self in all being

Produced by J. C. Byers

The Upanishads

Translated and Commentated

by

Swami Paramananda

From the Original Sanskrit Text

This volume is reverently dedicated to all seekers of truth and

lovers of wisdom

Preface

The translator's idea of rendering the Upanishads into clear

simple English, accessible to Occidental readers, had its origin

in a visit paid to a Boston friend in 1909. The gentleman, then

battling with a fatal malady, took from his library shelf a

translation of the Upanishads and, opening it, expressed deep

regret that the obscure and unfamiliar form shut from him what he

felt to be profound and vital teaching.

The desire to unlock the closed doors of this ancient treasure

house, awakened at that time, led to a series of classes on the

Upanishads at The Vedanta Centre of Boston during its early days

in St. Botolph Street. The translation and commentary then given

were transcribed and, after studious revision, were published in

the Centre's monthly magazine, "The Message of the East," in 1913

and 1914.. Still further revision has brought it to its present

form.

So far as was consistent with a faithful rendering of the

Sanskrit text, the Swami throughout his translation has sought to

eliminate all that might seem obscure and confusing to the modern

mind. While retaining in remarkable measure the rhythm and

archaic force of the lines, he has tried not to sacrifice

directness and simplicity of style. Where he has been obliged to

use the Sanskrit term for lack of an exact English equivalent, he

has invariably interpreted it by a familiar English word in

brackets; and everything has been done to remove the sense of

strangeness in order that the Occidental reader may not feel

himself an alien in the new regions of thought opened to him.

Even more has the Swami striven to keep the letter subordinate to

the spirit. Any Scripture is only secondarily an historical

document. To treat it as an object of mere intellectual curiosity

is to cheat the world of its deeper message. If mankind is to

derive the highest benefit from a study of it, its appeal must be

primarily to the spiritual consciousness; and one of the salient

merits of the present translation lies in this, that the

translator approaches his task not only with the grave concern of

the careful scholar, but also with the profound reverence and

fervor of the true devotee.

Editor

Boston, March, 1919

Contents

Introduction

Isa-Upanishad

Katha-Upanishad

Kena-Upanishad

Introduction

The Upanishads represent the loftiest heights of ancient

Indo-Aryan thought and culture. They form the wisdom portion or

Gnana-Kanda of the Vedas, as contrasted with the Karma-Kanda or

sacrificial portion. In each of the four great Vedas--known as

Rik, Yajur, Sama and Atharva--there is a large portion which

deals predominantly with rituals and ceremonials, and which has

for its aim to show man how by the path of right action he may

prepare himself for higher attainment. Following this in each

Veda is another portion called the Upanishad, which deals wholly

with the essentials of philosophic discrimination and ultimate

spiritual vision. For this reason the Upanishads are known as the

Vedanta, that is, the end or final goal of wisdom (Veda, wisdom;

anta, end).

The name Upanishad has been variously interpreted. Many claim

that it is a compound Sanskrit word Upa-ni-shad, signifying

"sitting at the feet or in the presence of a teacher"; while

according to other authorities it means "to shatter" or "to

destroy" the fetters of ignorance. Whatever may have been the

technical reason for selecting this name, it was chosen

undoubtedly to give a picture of aspiring seekers "approaching"

some wise Seer in the seclusion of an Himalayan forest, in order

to learn of him the profoundest truths regarding the cosmic

universe and God. Because these teachings were usually given in

the stillness of some distant retreat, where the noises of the

world could not disturb the tranquillity of the contemplative

life, they are known also as Aranyakas, Forest Books. Another

reason for this name may be found in the fact that they were

intended especially for the Vanaprasthas (those who, having

fulfilled all their duties in the world, had retired to the

forest to devote themselves to spiritual study).

The form which the teaching naturally assumed was that of

dialogue, a form later adopted by Plato and other Greek

philosophers. As nothing was written and all instruction was

transmitted orally, the Upanishads are called Srutis, "what is

heard." The term was also used in the sense of revealed, the

Upanishads being regarded as direct revelations of God; while the

Smritis, minor Scriptures "recorded through memory," were

traditional works of purely human origin. It is a significant

fact that nowhere in the Upanishads is mention made of any author

or recorder.

No date for the origin of the Upanishads can be fixed, because

the written text does not limit their antiquity. The word Sruti

makes that clear to us. The teaching probably existed ages before

it was set down in any written form. The text itself bears

evidence of this, because not infrequently in a dialogue between

teacher and disciple the teacher quotes from earlier Scriptures

now unknown to us. As Professor Max Müller states in his lectures

on the Vedanta Philosophy: "One feels certain that behind all

these lightning-flashes of religious and philosophic thought

there is a distant past, a dark background of which we shall

never know the beginning." Some scholars place the Vedic period

as far back as 4000 or 5000 B.C.; others from 2000 to 1400 B.C.

But even the most conservative admit that it antedates, by

several centuries at least, the Buddhistic period which begins in

the sixth century B.C.

The value of the Upanishads, however, does not rest upon their

antiquity, but upon the vital message they contain for all times

and all peoples. There is nothing peculiarly racial or local in

them. The ennobling lessons of these Scriptures are as practical

for the modern world as they were for the Indo-Aryans of the

earliest Vedic age. Their teachings are summed up in two

Maha-Vakyam or "great sayings":--Tat twam asi (That thou art) and

Aham Brahmasmi (I am Brahman). This oneness of Soul and God lies

at the very root of all Vedic thought, and it is this dominant

ideal of the unity of all life and the oneness of Truth which

makes the study of the Upanishads especially beneficial at the

present moment.

One of the most eminent of European Orientalists writes: "If we

fix our attention upon it (this fundamental dogma of the Vedanta

system) in its philosophical simplicity as the identity of God

and the Soul, the Brahman and the Atman, it will be found to

possess a significance reaching far beyond the Upanishads, their

time and country; nay, we claim for it an inestimable value for

the whole race of mankind.

Whatever new and unwonted paths the philosophy of the future may

strike out, this principle will remain permanently unshaken and

from it no deviation can possibly take place. If ever a general

solution is reached of the great riddle . . . the key can only be

found where alone the secret of nature lies open to us from

within, that is to say, in our innermost self. It was here that

for the first time the original thinkers of the Upanishads, to

their immortal honor, found it...."

The first introduction of the Upanishads to the Western world was

through a translation into Persian made in the seventeenth

century. More than a century later the distinguished French

scholar, Anquetil Duperron, brought a copy of the manuscript from

Persia to France and translated it into French and Latin.

Publishing only the Latin text. Despite the distortions which

must have resulted from transmission through two alien languages,

the light of the thought still shone with such brightness that it

drew from Schopenhauer the fervent words: "How entirely does the

Oupnekhat (Upanishad) breathe throughout the holy spirit of the

Vedas! How is every one, who by a diligent study of its Persian

Latin has become familiar with that incomparable book, stirred by

that spirit to the very depth of his Soul! From every sentence

deep, original and sublime thoughts arise, and the whole is

pervaded by a high and holy and earnest spirit." Again he says:

"The access to (the Vedas) by means of the Upanishads is in my

eyes the greatest privilege which this still young century (1818)

may claim before all previous centuries." This testimony is borne

out by the thoughtful American scholar, Thoreau, who writes:

"What extracts from the Vedas I have read fall on me like the

light of a higher and purer luminary which describes a loftier

course through a purer stratum free from particulars, simple,

universal."

The first English translation was made by a learned Hindu, Raja

Ram Mohun Roy (1775-1833). Since that time there have been

various European translations--French, German, Italian and

English. But a mere translation, however accurate and

sympathetic, is not sufficient to make the Upanishads accessible

to the Occidental mind. Professor Max Müller after a lifetime of

arduous labor in this field frankly confesses: "Modern words are

round, ancient words are square, and we may as well hope to solve

the quadrature of the circle, as to express adequately the

ancient thought of the Vedas in modern English."

Without a commentary it is practically impossible to understand

either the spirit or the meaning of the Upanishads. They were

never designed as popular Scriptures. They grew up essentially as

text books of God-knowledge and Self-knowledge, and like all text

books they need interpretation. Being transmitted orally from

teacher to disciple, the style was necessarily extremely

condensed and in the form of aphorisms. The language also was

often metaphorical and obscure. Yet if one has the perseverance

to penetrate beneath these mere surface difficulties, one is

repaid a hundredfold; for these ancient Sacred Books contain the

most precious gems of spiritual thought.

Every Upanishad begins with a Peace Chant (Shanti-patha) to

create the proper atmosphere of purity and serenity. To study

about God the whole nature must be prepared, so unitedly and with

loving hearts teacher and disciples prayed to the Supreme Being

for His grace and protection. It is not possible to comprehend

the subtle problems of life unless the thought is tranquil and

the energy concentrated. Until our mind is withdrawn from the

varied distractions and agitations of worldly affairs, we cannot

enter into the spirit of higher religious study. No study is of

avail so long as our inner being is not attuned. We must hold a

peaceful attitude towards all living things; and if it is

lacking, we must strive fervently to cultivate it through

suggestion by chanting or repeating some holy text. The same

lesson is taught by Jesus the Christ when He says: "If thou bring

thy gift to the altar and there rememberest that thy brother hath

aught against thee; leave there thy gift before the altar and go

thy way; first be reconciled to thy brother, and then come and

offer thy gift."

Bearing this lofty ideal of peace in our minds, let us try to

make our hearts free from prejudice, doubt and intolerance, so

that from these sacred writings we may draw in abundance

inspiration, love and wisdom.

Paramananda

Isa-Upanishad

This Upanishad desires its title from the opening words

Isa-vasya, "God-covered." The use of Isa (Lord)--a more personal

name of the Supreme Being than Brahman, Atman or Self, the names

usually found in the Upanishads--constitutes one of its

peculiarities. It forms the closing chapter of the Yajur-Veda,

known as Shukla (White).

Oneness of the Soul and God, and the value of both faith and

works as means of ultimate attainment are the leading themes of

this Upanishad. The general teaching of the Upanishads is that

works alone, even the highest, can bring only temporary happiness

and must inevitably bind a man unless through them he gains

knowledge of his real Self. To help him acquire this knowledge

is the aim of this and all Upanishads.

Isa-Upanishad

Peace Chant

OM! That (the Invisible-Absolute) is whole; whole is this (the

visible phenomenal); from the Invisible Whole comes forth the

visible whole. Though the visible whole has come out from that

Invisible Whole, yet the Whole remains unaltered.

OM! PEACE! PEACE! PEACE!

The indefinite term "That" is used in the Upanishads to designate the

Invisible-Absolute, because no word or name can fully define It. A finite

object, like a table or a tree, can be defined; but God, who is infinite and

unbounded, cannot be expressed by finite language. Therefore the Rishis or

Divine Seers, desirous not to limit the Unlimited, chose the indefinite term

"That" to designate the Absolute.

In the light of true wisdom the phenomenal and the Absolute are inseparable.

All existence is in the Absolute; and whatever exists, must exist in It; hence

all manifestation is merely a modification of the One Supreme Whole, and

neither increases nor diminishes It. The Whole therefore remains unaltered.

I

All this, whatsoever exists in the universe, should be covered by

the Lord. Having renounced (the unreal), enjoy (the Real). Do

not covet the wealth of any man.

We cover all things with the Lord by perceiving the Divine Presence

everywhere. When the consciousness is firmly fixed in God, the conception of

diversity naturally drops away; because the One Cosmic Existence shines

through all things. As we gain the light of wisdom, we cease to cling to the

unrealities of this world and we find all our joy in the realm of Reality.

The word "enjoy" is also interpreted by the great commentator Sankaracharya as

"protect," because knowledge of our true Self is the greatest protector and

sustainer. If we do not have this knowledge, we cannot be happy; because

nothing on this external plane of phenomena is permanent or dependable. He

who is rich in the knowledge of the Self does not covet external power or

possession.

II

If one should desire to live in this world a hundred years, one

should live performing Karma (righteous deeds). Thus thou mayest

live; there is no other way. By doing this, Karma (the fruits of

thy actions) will not defile thee.

If a man still clings to long life and earthly possessions, and

is therefore unable to follow the path of Self-knowledge

(Gnana-Nishta) as prescribed in the first Mantram (text), then he

may follow the path of right action (Karma-Nishta). Karma here

means actions performed without selfish motive, for the sake of

the Lord alone. When a man performs actions clinging blindly to

his lower desires, then his actions bind him to the plane of

ignorance or the plane of birth and death; but when the same

actions are performed with surrender to God, they purify and

liberate him.

III

After leaving their bodies, they who have killed the Self go to

the worlds of the Asuras, covered with blinding ignorance.

The idea of rising to bright regions as a reward for well-doers, and of

falling into realms of darkness as a punishment for evil-doers is common to

all great religions. But Vedanta claims that this condition of heaven and

hell is only temporary; because our actions, being finite, can produce only a

finite result.

What does it mean "to kill the Self?" How can the immortal Soul ever be

destroyed? It cannot be destroyed, it can only be obscured. Those who hold

themselves under the sway of ignorance, who serve the flesh and neglect the

Atman or the real Self, are not able to perceive the effulgent and

indestructible nature of their Soul; hence they fall into the realm where the

Soul light does not shine. Here the Upanishad shows that the only hell is

absence of knowledge. As long as man is overpowered by the darkness of

ignorance, he is the slave of Nature and must accept whatever comes as the

fruit of his thoughts and deeds. When he strays into the path of unreality,

the Sages declare that he destroys himself; because he who clings to the

perishable body and regards it as his true Self must experience death many

times.

IV

That One, though motionless, is swifter than the mind. The

senses can never overtake It, for It ever goes before. Though

immovable, It travels faster than those who run. By It the

all-pervading air sustains all living beings.

This verse explains the character of the Atman or Self. A finite

object can be taken from one place and put in another, but it can

only occupy one space at a time. The Atman, however, is present

everywhere; hence, though one may run with the greatest swiftness

to overtake It, already It is there before him.

Even the all-pervading air must be supported by this Self, since

It is infinite; and as nothing can live without breathing air,

all living things must draw their life from the Cosmic Self.

V

It moves and It moves not. It is far and also It is near. It is

within and also It is without all this.

It is near to those who have the power to understand It, for It dwells in the

heart of every one; but It seems far to those whose mind is covered by the

clouds of sensuality and self-delusion. It is within, because It is the

innermost Soul of all creatures; and It is without as the essence of the whole

external universe, infilling it like the all-pervading ether.

VI

He who sees all beings in the Self and the Self in all beings, he

never turns away from It (the Self).

VII

He who perceives all beings as the Self for him how can there be

delusion or grief, when he sees this oneness (everywhere)?

He who perceives the Self everywhere never shrinks from anything, because

through his higher consciousness he feels united with all life. When a man

sees God in all beings and all beings in God, and also God dwelling in his own

Soul, how can he hate any living thing? Grief and delusion rest upon a belief

in diversity, which leads to competition and all forms of selfishness. With

the realization of oneness, the sense of diversity vanishes and the cause of

misery is removed.

VIII

He (the Self) is all-encircling, resplendent, bodiless, spotless,

without sinews, pure, untouched by sin, all-seeing, all-knowing,

transcendent, self-existent; He has disposed all things duly for

eternal years.

This text defines the real nature of the Self. When our mind is cleansed from

the dross of matter, then alone can we behold the vast, radiant, subtle,

ever-pure and spotless Self, the true basis of our existence.

IX

They enter into blind darkness who worship Avidya (ignorance and

delusion); they fall, as it were, into greater darkness who

worship Vidya (knowledge).

X

By Vidya one end is attained; by Avidya, another. Thus we have

heard from the wise men who taught this.

XI

He who knows at the same time both Vidya and Avidya, crosses over

death by Avidya and attains immortality through Vidya.

Those who follow or "worship" the path of selfishness and pleasure (Avidya),

without knowing anything higher, necessarily fall into darkness; but those who

worship or cherish Vidya (knowledge) for mere intellectual pride and

satisfaction, fall into greater darkness, because the opportunity which they

misuse is greater.

In the subsequent verses Vidya and Avidya are used in something the same sense

as "faith" and "works" in the Christian Bible; neither alone can lead to the

ultimate goal, but when taken together they carry one to the Highest. Work

done with unselfish motive purifies the mind and enables man to perceive his

undying nature. From this he gains inevitably a knowledge of God, because the

Soul and God are one and inseparable; and when he knows himself to be one with

the Supreme and Indestructible Whole, he realizes his immortality.

XII

They fall into blind darkness who worship the Unmanifested and

they fall into greater darkness who worship the manifested.

XIII

By the worship of the Unmanifested one end is attained; by the

worship of the manifested, another. Thus we have heard from the

wise men who taught us this.

XIV

He who knows at the same time both the Unmanifested (the cause of

manifestation) and the destructible or manifested, he crosses

over death through knowledge of the destructible and attains

immortality through knowledge of the First Cause (Unmanifested).

This particular Upanishad deals chiefly with the Invisible Cause and the

visible manifestation, and the whole trend of its teaching is to show that

they are one and the same, one being the outcome of the other hence no perfect

knowledge is possible without simultaneous comprehension of both. The wise

men declare that he who worships in a one-sided way, whether the visible or

the invisible, does not reach the highest goal. Only he who has a

co-ordinated understanding of both the visible and the invisible, of matter

and spirit, of activity and that which is behind activity, conquers Nature and

thus overcomes death. By work, by making the mind steady and by following the

prescribed rules given in the Scriptures, a man gains wisdom. By the light of

that wisdom he is able to perceive the Invisible Cause in all visible forms.

Therefore the wise man sees Him in every manifested form. They who have a

true conception of God are never separated from Him. They exist in Him and He

in them.

XV

The face of Truth is hidden by a golden disk. O Pushan

(Effulgent Being)! Uncover (Thy face) that I, the worshipper of

Truth, may behold Thee.

XVI

O Pushan! O Sun, sole traveller of the heavens, controller of

all, son of Prajapati, withdraw Thy rays and gather up Thy

burning effulgence. Now through Thy Grace I behold Thy blessed

and glorious form. The Purusha (Effulgent Being) who dwells

within Thee, I am He.

Here the sun, who is the giver of all light, is used as the symbol of the

Infinite, giver of all wisdom. The seeker after Truth prays to the Effulgent

One to control His dazzling rays, that his eyes, no longer blinded by them,

may behold the Truth. Having perceived It, he proclaims: "Now I see that that

Effulgent Being and I are one and the same, and my delusion is destroyed." By

the light of Truth he is able to discriminate between the real and the unreal,

and the knowledge thus gained convinces him that he is one with the Supreme;

that there is no difference between himself and the Supreme Truth; or as

Christ said, "I and my Father are one."

XVII

May my life-breath go to the all-pervading and immortal Prana,

and let this body be burned to ashes. Om! O mind, remember thy

deeds! O mind, remember, remember thy deeds! Remember!

Seek not fleeting results as the reward of thy actions, O mind! Strive only

for the Imperishable. This Mantram or text is often chanted at the hour of

death to remind one of the perishable nature of the body and the eternal

nature of the Soul. When the clear vision of the distinction between the

mortal body and the immortal Soul dawns in the heart, then all craving for

physical pleasure or material possession drops away; and one can say, let the

body be burned to ashes that the Soul may attain its freedom; for death is

nothing more than the casting-off of a worn-out garment.

XVIII

O Agni (Bright Being)! Lead us to blessedness by the good path.

O Lord! Thou knowest all our deeds, remove all evil and delusion

from us. To Thee we offer our prostrations and supplications

again and again.

Here ends this Upanishad

This Upanishad is called Isa-Vasya-Upanishad, that which gives

Brahma-Vidya or knowledge of the All-pervading Deity. The

dominant thought running through it is that we cannot enjoy life

or realize true happiness unless we consciously "cover" all with

the Omnipresent Lord. If we are not fully conscious of that

which sustains our life, how can we live wisely and perform our

duties? Whatever we see, movable or immovable, good or bad, it is

all "That." We must not divide our conception of the universe;

for in dividing it, we have only fragmentary knowledge and we

thus limit ourselves.

He who sees all beings in his Self and his Self in all beings, he

never suffers; because when he sees all creatures within his true

Self, then jealousy, grief and hatred vanish. He alone can love.

That AH-pervading One is self- effulgent, birthless, deathless,

pure, untainted by sin and sorrow. Knowing this, he becomes free

from the bondage of matter and transcends death. Transcending

death means realizing the difference between body and Soul and

identifying oneself with the Soul. When we actually behold the

undecaying Soul within us and realize our true nature, we no

longer identify ourself with the body which dies and we do not

die with the body.

Self-knowledge has always been the theme of the Sages; and the

Upanishads deal especially with the knowledge of the Self and

also with the knowledge of God, because there is no difference

between the Self and God. They are one and the same. That which

comes out of the Infinite Whole must also be infinite; hence the

Self is infinite. That is the ocean, we are the drops. So long

as the drop remains separate from the ocean, it is small and

weak; but when it is one with the ocean, then it has all the

strength of the ocean. Similarly, so long as man believes

himself to be separate from the Whole, he is helpless; but when

he identifies himself with It, then he transcends all weakness

and partakes of Its omnipotent qualities.

Katha-Upanishad

The Katha-Upanishad is probably the most widely known of all the

Upanishads. It was early translated into Persian and through

this rendering first made its way into Europe. Later Raja Ram

Mohun Roy brought out an English version. It has since appeared

in various languages; and English, German and French writers are

all agreed in pronouncing it one of the most perfect expressions

of the religion and philosophy of the Vedas. Sir Edwin Arnold

popularized it by his metrical rendering under the name of "The

Secret of Death," and Ralph Waldo Emerson gives its story in

brief at the close of his essay on "Immortality."

There is no consensus of opinion regarding the place of this

Upanishad in Vedic literature. Some authorities declare it to

belong to the Yajur-Veda, others to the Sama-Veda, while a large

number put it down as a part of the Atharva-Veda. The story is

first suggested in the Rig-Veda; it is told more definitely in

the Yajur-Veda; and in the Katha-Upanishad it appears fully

elaborated and interwoven with the loftiest Vedic teaching.

There is nothing however, to indicate the special place of this

final version, nor has any meaning been found for the name Katha.

The text presents a dialogue between an aspiring disciple,

Nachiketas, and the Ruler of Death regarding the great Hereafter.

Katha-Upanishad

Peace Chant

May He (the Supreme Being) protect us both, teacher and taught.

May He be pleased with us. May we acquire strength. May our

study bring us illumination. May there be no enmity among us.

OM! PEACE! PEACE! PEACE!

Part First

I

Vahasrava, being desirous of heavenly rewards (at the Viswajit

sacrifice), made a gift of all that he possessed. He had a son

by the name of Nachiketas.

II

When the offerings were being distributed, faith (Shraddha)

entered (the heart of) Nachiketas, who, though young, yet

resected:

III

These cows have drunk water, eaten grass and given milk for the

last time, and their senses have lost all vigour. He who gives

these undoubtedly goes to joyless realms.

In India the idea of sacrifice has always been to give freely for the joy of

giving, without asking anything in return; and the whole purpose and merit of

the sacrifice is lost, if the giver entertains the least thought of name, fame

or individual benefit. The special Viswajit sacrifice which Vajasrava was

making required of him to give away all that he possessed. When, however, the

gifts were brought forward to be offered, his son Nachiketas, although

probably a lad about twelve years of age, observed how worthless were the

animals which his father was offering. His heart at once became filled with

Shraddha. There is no one English word which can convey the meaning of this

Sanskrit term. It is more than mere faith. It also implies self-reliance, an

independent sense of right and wrong, and the courage of one's own conviction.

As a boy of tender age, Nachiketas had no right to question his father's

action; yet, impelled by the sudden awakening of his higher nature, he could

not but reflect: "By merely giving these useless cows, my father cannot gain

any merit. If he has vowed to give all his possessions, then he must also

give me. Otherwise his sacrifice will not be complete and fruitful."

Therefore, anxious for his father's welfare, he approached him gently and

reverently.

IV

He said to his father: Dear father, to whom wilt thou give me?

He said it a second time, then a third time. The father replied:

I shall give thee unto Death.

Nachiketas, being a dutiful son and eager to atone for his father's inadequate

sacrifice, tried to remind him thus indirectly that he had not fulfilled his

promise to give away all his possessions, since he had not yet offered his own

son, who would be a worthier gift than useless cattle. His father, conscious

that he was not making a true sacrifice, tried to ignore the boy's questions;

but irritated by his persistence, he at last impatiently made answer: "I give

thee to Yama, the Lord of Death." The fact that anger could so quickly rise

in his heart proved that he had not the proper attitude of a sacrificer, who

must always be tranquil, uplifted and free from egoism.

V

Nachiketas thought: Among many (of my father's pupils) I stand

first; among many (others) I stand in the middle (but never

last). What will be accomplished for my father by my going this

day to Yama?

It was not conceit which led Nachiketas to consider his own standing and

importance. He was weighing his value as a son and pupil in order to be able

to judge whether or not he had merit enough to prove a worthy gift. Although

he realized that his father's harsh reply was only the expression of a

momentary outburst of anger; yet he believed that greater harm might befall

his father, if his word was not kept. Therefore he sought to strengthen his

father's resolution by reminding him of the transitory condition of life. He

said:

VI

Look back to those who lived before and look to those who live

now. Like grain the mortal decays and like grain again springs

up (is reborn).

All things perish, Truth alone remains. Why then fear to sacrifice me also;

Thus Nachiketas convinced his father that he should remain true to his word

and send him to Yama, the Ruler of Death. Then Nachiketas went to the abode

of Death, but Yama was absent and the boy waited without food or drink for

three days. On Yama's return one of his household said to him:

VII

Like fire a Brahmana guest enters into houses. That fire is

quenched by an offering. (Therefore) O Vaivaswata, bring water.

VIII

The foolish man in whose house a Brahmana guest remains without

food, all his hopes and expectations, all the merit gained by his

association with the holy, by his good words and deeds, all his

sons and cattle, are destroyed.

According to the ancient Vedic ideal a guest is the

representative of God and should be received with due reverence

and honor. Especially is this the case with a Brahmana or a

Sannyasin whose life is wholly consecrated to God. Any one who

fails to give proper care to a holy guest brings misfortune on

himself and his household. When Yama returned, therefore, one of

the members of his household anxiously informed him of

Nachiketas' presence and begged him to bring water to wash his

feet, this being always the first service to an arriving guest.

IX

Yama said: O Brahmana! Revered guest! My salutations to thee.

As thou hast remained three nights in my house without food,

therefore choose three boons, O Brahmana.

X

Nachiketas said: May Gautama, my father, be free from anxious

thought (about me). May he lose all anger (towards me) and be

pacified in heart. May he know and welcome me when I am sent

back by thee. This, O Death, is the first of the three boons I

choose.

XI

Yama replied: Through my will Auddalaki Aruni (thy father) will

know thee, and be again towards thee as before. He will sleep in

peace at night. He will be free from wrath when he sees thee

released from the mouth of death.

XII

Nachiketas said: In the realm of heaven there is no fear, thou

(Death) art not there; nor is there fear of old age. Having

crossed beyond both hunger and thirst and being above grief,

(they) rejoice in heaven.

XIII

Thou knowest, O Death, the fire-sacrifice that leads to heaven.

Tell this to me, who am full of Shraddha (faith and yearning).

They who live in the realm of heaven enjoy freedom from death.

This I beg as my second boon.

XIV

Yama replied: I know well that fire which leads to the realm of

heaven. I shall tell it to thee. Listen to me. Know, O

Nachiketas, that this is the means of attaining endless worlds

and their support. It is hidden in the heart of all beings.

XV

Yama then told him that fire-sacrifice, the beginning of all the

worlds; what bricks, how many and how laid for the altar.

Nachiketas repeated all as it was told to him. Then Death, being

pleased with him, again said:

XVI

The great-soured Yama, being well pleased, said to him

(Nachiketas): I give thee now another boon. This fire

(sacrifice) shall be named after thee. Take also this garland of

many colours.

XVII

He who performs this Nachiketa fire-sacrifice three times, being

united with the three (mother, father and teacher), and who

fulfills the three-fold duty (study of the Vedas, sacrifice and

alms-giving) crosses over birth and death. Knowing this

worshipful shining fire, born of Brahman, and realizing Him, he

attains eternal peace.

XVIII

He who knows the three-fold Nachiketa fire and performs the

Nachiketa fire-sacrifice with three-fold knowledge, having cast

off the fetters of death and being beyond grief, he rejoices in

the realm of heaven.

XIX

O Nachiketas, this is thy fire that leads to heaven, which thou

hast chosen as thy second boon. People will call this fire after

thy name. Ask the third boon, Nachiketas.

Fire is regarded as "the foundation of all the worlds," because

it is the revealer of creation. If there were no fire or light,

no manifested form would be visible. We read in the Semitic

Scriptures, "In the beginning the Lord said, 'Let there be

light."' Therefore, that which stands in the external universe

as one of the purest symbols of the Divine, also dwells in subtle

form in the heart of every living being as the vital energy, the

life-force or cause of existence.

Yama now tells Nachiketas how, by performing sacrifice with the

three-fold knowledge, he may transcend grief and death and reach

heaven. The three-fold knowledge referred to is regarding the

preparation of the altar and fire. Nachiketas being eager to

learn, listened with wholehearted attention and was able to

repeat all that was told him. This so pleased Yama that he

granted him the extra boon of naming the fire-sacrifice after him

and gave him a garland set with precious stones.

Verses XVI-XVIII are regarded by many as an interpolation, which

would account for certain obscurities and repetitions in them.

XX

Nachiketas said: There is this doubt regarding what becomes of a

man after death. Some say he exists, others that he does not

exist. This knowledge I desire, being instructed by thee. Of

the boons this is the third boon.

XXI

Yama replied: Even the Devas (Bright Ones) of old doubted

regarding this. It is not easy to know; subtle indeed is this

subject. O Nachiketas, choose another boon. Do not press me.

Ask not this boon of me.

XXII

Nachiketas said: O Death, thou sayest that even the Devas had

doubts about this, and that it is not easy to know. Another

teacher like unto thee is not to be found. Therefore no other

boon can be equal to this one.

XXIII

Yama said: Ask for sons and grandsons who shall live a hundred

years, many cattle, elephants, gold and horses. Ask for lands of

vast extent and live thyself as many autumns as thou desirest.

XXIV

If thou thinkest of any other boon equal to this, ask for wealth

and long life; be ruler over the wide earth. O Nachiketas, I

shall make thee enjoyer of all desires.

XXV

Whatsoever objects of desire are difficult to obtain in the realm

of mortals, ask them all as thou desirest; these lovely maidens

with their chariots and musical instruments, such as are not

obtainable by mortals--be served by these whom I give to thee. O

Nachiketas, do not ask regarding death.

The third boon asked by Nachiketas concerning the great Hereafter was one

which could be granted only to those who were freed from all mortal desires

and limitations, therefore Yama first tested Nachiketas to see whether he was

ready to receive such knowledge. "Do not press me regarding this secret," he

said. "Even wise men cannot understand it and thou art a mere lad. Take,

rather, long life, wealth, whatever will give thee happiness on the mortal

plane." But the boy proved his strength and worthiness by remaining firm in

his resolution to know the great secret of life and death.

XXVI

Nachiketas said: O Death, these are fleeting; they weaken the

vigour of all the senses in man. Even the longest life is short.

Keep thou thy chariots, dance and music.

XXVII

Man cannot be satisfied by wealth. Shall we possess wealth when

we see thee (Death)? Shall we continue to live as long as thou

rulest? Therefore that boon alone is to be chosen by me.

XXVIII

What man dwelling on the decaying mortal plane, having approached

the undecaying immortal one, and having reflected upon the nature

of enjoyment through beauty and sense pleasure, would delight in

long life?

XXIX

O Death, that regarding which there is doubt, of the great

Hereafter, tell us. Nachiketas asks for no other boon than that

which penetrates this hidden secret.

Part Second

I

Yama said: The good is one thing and the pleasant another. These

two, having different ends, bind a man. It is well with him who

chooses the good. He who chooses the pleasant misses the true

end.

II

The good and the pleasant approach man; the wise examines both

and discriminates between them; the wise prefers the good to the

pleasant, but the foolish man chooses the pleasant through love

of bodily pleasure.

III

O Nachiketas after wise reflection thou hast renounced the

pleasant and all pleasing forms. Thou hast not accepted this

garland of great value for which many mortals perish.

IV

Wide apart are these two,--ignorance and what is known as wisdom,

leading in opposite directions. I believe Nachiketas to be one

who longs for wisdom, since many tempting objects have not turned

thee aside.

With this second part, the Ruler of Death begins his instructions regarding

the great Hereafter. There are two paths,--one leading Godward, the other

leading to worldly pleasure. He who follows one inevitably goes away from the

other; because, like light and darkness they conflict. One leads to the

imperishable spiritual realm; the other to the perishable physical realm.

Both confront a man at every step of life. The discerning man distinguishing

between the two, chooses the Real and Eternal, and he alone attains the

highest, while the ignorant man, preferring that which brings him immediate

and tangible results, misses the true purpose of his existence. Although Yama

put before Nachiketas many temptations to test his sincerity and earnestness,

he judging them at their real value, refused them all, saying "I have come

from the mortal realm, shall I ask for what is mortal? I desire only that

which is eternal." Then Death said to him: "I now see that thou art a sincere

desirer of Truth. I offered thee vast wealth, long life and every form of

pleasure which tempts and deludes men; but thou hast proved thy worthiness by

rejecting them all."

V

Fools dwelling in ignorance, yet imagining themselves wise and

learned, go round and round in crooked ways, like the blind led

by the blind.

VI

The Hereafter never rises before the thoughtless child (the

ignorant), deluded by the glamour of wealth. "This world alone

is, there is none other": thinking thus, he falls under my sway

again and again.

There are many in the world, who, puffed up with intellectual conceit, believe

that they are capable of guiding others. But although they may possess a

certain amount of worldly wisdom, they are devoid of deeper understanding;

therefore all that they say merely increases doubt and confusion in the minds

of those who hear them. Hence they are likened to blind men leading the

blind.

The Hereafter does not shine before those who are lacking in the power of

discrimination and are easily carried away therefore by the charm of fleeting

objects. As children are tempted by toys, so they are tempted by pleasure,

power, name and fame. To them these seem the only realities. Being thus

attached to perishable things, they come many times under the dominion of

death. There is one part of us which must die; there is another part which

never dies. When a man can identify himself with his undying nature, which is

one with God, then he overcomes death.

VII

He about whom many are not even able to hear, whom many cannot

comprehend even after hearing: wonderful is the teacher,

wonderful is he who can receive when taught by an able teacher.

Throughout the Vedic Scriptures it is declared that no one can impart

spiritual knowledge unless he has realization. What is meant by realization?

It means knowledge based on direct perception. In India often the best

teachers have no learning, but their character is so shining that every one

learns merely by coming in contact with them. In one of the Scriptures we

read: Under a banyan tree sat a youthful teacher and beside him an aged

disciple. The mind of the disciple was full of doubts and questions, but

although the teacher continued silent, gradually every doubt vanished from the

disciple's mind. This signifies that the conveying of spiritual teaching does

not depend upon words only. It is the life, the illumination, which counts.

Such God-enlightened men, however, cannot easily be found; but even with such

a teacher, the knowledge of the Self cannot be gained unless the heart of the

disciple is open and ready for the Truth. Hence Yama says both teacher and

taught must be wonderful.

VIII

When taught by a man of inferior understanding, this Atman cannot

be truly known, even though frequently thought upon. There is no

way (to know It) unless it is taught by another (an illumined

teacher), for it is subtler than the subtle and beyond argument.

IX

O Dearest, this Atman cannot be attained by argument; It is truly

known only when taught by another (a wise teacher). O

Nachiketas, thou hast attained It. Thou art fixed in Truth. May

we ever, find a questioner like thee.

Knowledge of the Atman or Self cannot be attained when it is taught by those

who themselves lack in real understanding of It; and who therefore, having no

definite conviction of their own, differ among themselves as to its nature and

existence. Only he who has been able to perceive the Self directly, through

the unfoldment of his higher nature, can proclaim what It actually is; and his

words alone carry weight and bring illumination. It is too subtle to be

reached by argument. This secret regarding the Hereafter cannot be known

through reasoning or mere intellectual gymnastics. It is to be attained only

in a state of consciousness which transcends the boundary line of reason.

X

I know that (earthly) treasure is transitory, for the eternal can

never be attained by things which are non-eternal. Hence the

Nachiketa fire (sacrifice) has been performed by me with

perishable things and yet I have attained the eternal.

XI

O Nachiketas, thou hast seen the fulfillment of all desires, the

basis of the universe, the endless fruit of sacrificial rites,

the other shore where there is no fear, that which is

praiseworthy, the great and wide support; yet, being wise, thou

hast rejected all with firm resolve.

The teacher, saying that the imperishable cannot be attained by the

perishable, shows that no amount of observance of rituals and ceremonies can

earn the imperishable and eternal. Although the Nachiketa fire-sacrifice may

bring results which seem eternal to mortals because of their long duration,

yet they too must come to an end; therefore this sacrifice cannot lead to the

final goal. Yama praises Nachiketas because, when all heavenly and earthly

pleasures, as well as knowledge of all realms and their enjoyments were

offered him, yet he cast them aside and remained firm in his desire for Truth

alone.

XII

The wise, who by means of the highest meditation on the Self

knows the Ancient One, difficult to perceive, seated in the

innermost recess, hidden in the cave of the heart, dwelling in

the depth of inner being, (he who knows that One) as God, is

liberated from the fetters of joy and sorrow.

XIII

A mortal, having heard and fully grasped this, and having

realized through discrimination the subtle Self, rejoices,

because he has obtained that which is the source of all joy. I

think the abode (of Truth) is open to Nachiketas.

The Scriptures give three stages in all spiritual attainment. The aspirant

must first hear about the Truth from an enlightened teacher; next he must

reflect upon what he has heard; then by constant practice of discrimination

and meditation he realizes it; and with realization comes the fulfilment of

every desire, because it unites him with the source of all. Having beheld

this, a man learns that all sense pleasures are but fragmentary reflections of

that one supreme joy, which can be found in the true Self alone. Yama assures

Nachiketas that there is no doubt of his realizing the Truth, because he has

shown the highest discrimination as well as fixity of purpose.

XIV

Nachiketas said: That which thou seest, which is neither virtue

nor vice, neither cause nor effect, neither past nor future (but

beyond these), tell me That.

XV

Yama replied: That goal which all the Vedas glorify, which all

austerities proclaim, desiring which (people) practice

Brahmacharya (a life of continence and service), that goal I tell

thee briefly--it is Aum.

What name can man give to God? How can the Infinite be bound by any finite

word? All that language can express must be finite, since it is itself

finite. Yet it is very difficult for mortals to think or speak of anything

without calling it by a definite name. Knowing this, the Sages gave to the

Supreme the name A-U-M which stands as the root of all language. The first

letter "A" is the mother-sound, being the natural sound uttered by every

creature when the throat is opened, and no sound can be made without opening

the throat. The last letter "M," spoken by closing the lips, terminates all

articulation. As one carries the sound from the throat to the lips, it passes

through the sound "U." These three sounds therefore cover the whole field of

possible articulate sound. Their combination is called the Akshara or the

imperishable word, the Sound-Brahman or the Word God, because it is the most universal name which can be given to the Supreme. Hence it must be the word which was "in the beginning" and corresponds to the Logos of Christian theology.

It is because of the all-embracing significance of this name that it is used

so universally in the Vedic Scriptures to designate the Absolute.

XVI

This Word is indeed Brahman. This Word is indeed the Supreme.

He who knows this Word obtains whatever he desires.

XVII

This is the best Support, This is the highest Support; he who

knows this Support is glorified in the world of Brahman.

This sacred Word is the highest symbol of the Absolute. He who through

meditating on It grasps Its full significance, realizes the glory of God and

at once has all his desires satisfied, because God is the fulfilment of all

desires.

XVIII

This Self is never born, nor does It die. It did not spring from

anything, nor did anything spring from It. This Ancient One is

unborn, eternal, everlasting. It is not slain even though the

body is slain.

XIX

If the slayer thinks that he slays, or if the slain thinks that

he is slain, both of these know not. For It neither slays nor is

It slain.

XX