The Self is subtler than the subtle, greater than the great;_The Upanishads

dwells in the heart of each living being. He who is free from

desire and free from grief, with mind and senses tranquil,

beholds the glory of the Atman.

Although this Atman dwells in the heart of every living being, yet It is not

perceived by ordinary mortals because of Its subtlety. It cannot be perceived

by the senses; a finer spiritual sight is required. The heart must be pure

and freed from every unworthy selfish desire; the thought must be indrawn from

all external objects; mind and body must be under control; when the whole

being thus becomes calm and serene, then it is possible to perceive that

effulgent Atman. It is subtler than the subtle, because It is the invisible

essence of every thing; and It is greater than the great because It is the

boundless, sustaining power of the whole universe; that upon which all

existence rests.

XXI

Though sitting, It travels far; though lying, It goes everywhere.

Who else save me is fit to know that God, who is (both) joyful

and joyless?

The Self is all-pervading, hence It is that which sits still and that which

travels, that which is active and that which is inactive. It is both

stationary and moving, and It is the basis of all forms of existence;

therefore whatever exists in the universe, whether joy or joylessness,

pleasure or pain, must spring from It. Who is better able to know God than I

myself, since He resides in my heart and is the very essence of my being?

Such should be the attitude of one who is seeking.

XXII

The wise who know the Self, bodiless, seated within perishable

bodies, great and all- pervading, grieve not.

Then a wise man through the practice of discrimination has seen clearly the

distinction between body and Soul, he knows that his true Self is not the

body, though It dwells in the body. Thus realizing the indestructible,

all-pervading nature of his real Self, he surmounts all fear of death or loss,

and is not moved even by the greatest

sorrow.

XXIII

This Self cannot be attained by study of the Scriptures, nor by

intellectual perception, nor by frequent hearing (of It); He whom

the Self chooses, by him alone is It attained. To him the Self

reveals Its true nature.

We may imagine that by much study we can find out God; but merely hearing

about a thing and gaining an intellectual comprehension of it does not mean

attaining true knowledge of it. Knowledge only comes through direct

perception, and direct perception of God is possible for those alone who are

pure in heart and spiritually awakened. Although He is alike to all beings

and His mercy is on all, yet the impure and worldy-minded do not get the

blessing, because they do not know how to open their hearts to it. He who

longs for God, him the Lord chooses; because to him alone can He reveal His

true nature.

XXIV

He who has not turned away from evil conduct, whose senses are

uncontrolled, who is not tranquil, whose mind is not at rest, he

can never attain this Atman even by knowledge.

Yama having first described what the Atman is, now tells us how to attain It.

A man must try to subdue his lower nature and gain control over the body and

senses. He must conquer the impure selfish desires which now disturb the

serenity of his mind, that it may grow calm and peaceful. In other words, he

must live the life and develop all spiritual qualities in order to perceive

the Atman.

XXV

Who then can know where is this mighty Self? He (that Self) to

whom the Brahmanas and Kshatriyas are but food and death itself a

condiment.

This text proclaims the glory and majesty of the Supreme. The Brahmanas stand

for spiritual strength, the Kshatriyas for physical strength, yet both are

overpowered by His mightiness. Life and death alike are food for Him. As the

light of the great sun swallows up all the lesser lights of the universe,

similarly all worlds are lost in the effulgence of the Eternal Omnipresent

Being.

Part Third

There are two who enjoy the fruits of their good deeds in the

world, having entered into the cave of the heart, seated (there)

on the highest summit. The knowers of Brahman call them shadow

and light. So also (they are called) by householders who perform

five fire- sacrifices or three Nachiketa fire-sacrifices.

Here the two signify the Higher Self and the lower self, dwelling in the

innermost cave of the heart. The Seers of Truth, as well as householders who

follow the path of rituals and outer forms with the hope of enjoying the

fruits of their good deeds, both proclaim that the Higher Self is like a light

and the lower self like a shadow. When the Truth shines clearly in the heart

of the knower, then he surmounts the apparent duality of his nature and

becomes convinced that there is but One, and that all outer manifestations are

nothing but reflections or projections of that One.

May we be able to learn that Nachiketa fire-sacrifice, which is a

bridge for those who perform sacrifice. May we also know the

One, who is the highest imperishable Brahman for those who desire

to cross over to the other shore which is beyond fear.

The significance of this text is May we acquire the knowledge of Brahman, the

Supreme, in both manifested and unmanifested form. He is manifested as the

Lord of sacrifice for those who follow the path of ritual. He is the

unmanifested, eternal, universal Supreme Being for those who follow the path

of wisdom. The "other shore," being the realm of immortality, is said to be

beyond fear; because disease, death, and all that which mortals fear, cease to

exist there. It is believed by many that these two opening verses were a

later interpolation.

III

Know the Atman (Self) as the lord of the chariot, and the body as

the chariot. Know also the intellect to be the driver and mind

the reins.

The senses are called the horses; the sense objects are the

roads; when the Atman is united with body, senses and mind, then

the wise call Him the enjoyer.

In the third chapter Yama defines what part of our being dies and what part is

deathless, what is mortal and what is immortal. But the Atman, the Higher

Self, is so entirely beyond human conception that it is impossible to give a

direct definition of It. Only through similies can some idea of It be

conveyed. That is the reason why all the great Teachers of the world have so

often taught in the form of parables. So here the Ruler of Death represents

the Self as the lord of this chariot of the body. The intellect or

discriminative faculty is the driver, who controls these wild horses of the

senses by holding firmly the reins of the mind. The roads over which these

horses travel are made up of all the external objects which attract or repel

the senses:--the sense of smelling follows the path of sweet odours, the sense

of seeing the way of beautiful sights. Thus each sense, unless restrained by

the discriminative faculty, seeks to go out towards its special objects. When

the Self is joined with body, mind and senses, It is called the intelligent

enjoyer; because It is the one who wills, feels, perceives and does

everything.

He who is without discrimination and whose mind is always

uncontrolled, his senses are unmanageable, like the vicious

horses of a driver.

But he who is full of discrimination and whose mind is always

controlled, his senses are manageable, like the good horses of a

driver.

The man whose intellect is not discriminative and who fails to distinguish

right from wrong, the real from the unreal, is carried away by his sense

passions and desires, just as a driver is carried away by vicious horses over

which he has lost control. But he who clearly distinguishes what is good from

what is merely pleasant, and controls all his out-going forces from running

after apparent momentary pleasures, his senses obey and serve him as good

horses obey their driver.

VII

He who does not possess discrimination, whose mind is

uncontrolled and always impure, he does not reach that goal, but

falls again into Samsara (realm of birth and death).

VIII

But he who possesses right discrimination, whose mind is under

control and always pure, he reaches that goal, from which he is

not born again.

The man who has a discriminative intellect for the driver, and a

controlled mind for the reins, reaches the end of the journey,

the highest place of Vishnu (the All-pervading and Unchangeable

One).

A driver must possess first a thorough knowledge of the road; next he must

understand how to handle the reins and control his horses. Then will he drive

safely to his destination. Similarly in this journey of life, our mind and

senses must be wholly under the control of our higher discriminative faculty;

for only when all our forces work in unison can we hope to reach the goal--the

abode of Absolute Truth.

Beyond the senses are the objects, beyond the objects is the

mind, beyond the mind is the intellect, beyond the intellect is

the great Atman.

Beyond the great Atman is the Unmanifested; beyond the

Unmanifested is the Purusha (the Cosmic Soul); beyond the Purusha

there is nothing. That is the end, that is the final goal.

In these two verses the Teacher shows the process of discrimination, by which

one attains knowledge of the subtle Self. Beginning with the sense-organs, he

leads up to the less and less gross, until he reaches that which is subtlest

of all, the true Self of man. The senses are dependent on sense-objects,

because without these the senses would have no utility. Superior to

sense-objects is the mind, because unless these objects affect the mind, they

cannot influence the senses. Over the mind the determinative faculty

exercises power; this determinative faculty is governed by the individual

Self; beyond this Self is the undifferentiated creative energy known as

Avyaktam; and above this is the Purusha or Supreme Self. Than this there is

nothing higher. That is the goal, the Highest Abode of Peace and Bliss.

XII

This Atman (Self), hidden in all beings, does not shine forth;

but It is seen by subtle seers through keen and subtle

understanding.

If It dwells in all living beings, why do we not see It? Because the ordinary

man's vision is too dull and distracted. It is visible to those alone whose

intellect has been purified by constant thought on the Supreme, and whose

sight therefore has become refined and sharpened. This keenness of vision

comes only when all our forces have been made one-pointed through steadfast

practice of concentration and meditation.

XIII

A wise man should control speech by mind, mind by intellect,

intellect by the great Atman, and that by the Peaceful One (the

Paramatman or Supreme Self).

Here Yama gives the practical method to be followed if one wishes to realize

the Supreme. The word "speech" stands for all the senses. First, therefore,

a man must control his outgoing senses by the mind. Then the mind must be

brought under the control of the discriminative faculty; that is, it must be

withdrawn from all sense-objects and cease to waste its energies on

nonessential things. The discriminative faculty in turn must be controlled by

the higher individual intelligence and this must be governed wholly by the

Supreme Intelligence.

XIV

Arise! Awake! Having reached the Great Ones (illumined

Teachers), gain understanding. The path is as sharp as a razor,

impassable and difficult to travel, so the wise declare.

This is the eternal call of the wise: Awake from the slumber of ignorance!

Arise and seek out those who know the Truth, because only those who have

direct vision of Truth are capable of teaching It. Invoke their blessing with

a humble spirit and seek to be instructed by them. The path is very difficult

to tread. No thoughtless or lethargic person can safely travel on it. One

must be strong, wakeful and persevering.

Knowing That which is soundless, touchless, formless, undecaying;

also tasteless, odorless, and eternal; beginningless, endless and

immutable; beyond the Unmanifested: (knowing That) man escapes

from the mouth of death.

The Ruler of Death defines here the innermost essence of our being. Because

of its extreme subtlety, it cannot be heard or felt or smelled or tasted like

any ordinary object. It never dies. It has no beginning or end. It is

unchangeable. Realizing this Supreme Reality, man escapes from death and

attains everlasting life. Thus the Teacher has gradually led Nachiketas to a

point where he can reveal to him the secret of death. The boy had thought

that there was a place where he could stay and become immortal. But Yama

shows him that immortality is a state of consciousness and is not gained so

long as man clings to name and form, or to perishable objects. What dies?

Form. Therefore the formful man dies; but not that which dwells within.

Although inconceivably subtle, the Sages have always made an effort through

similies and analogies to give some idea of this inner Self or the God within.

They have described It as beyond mind and speech; too subtle for ordinary

perception, but not beyond the range of purified vision.

XVI

The intelligent man, who has heard and repeated the ancient story

of Nachiketas, told by the Ruler of Death, is glorified in the

world of Brahman.

XVII

He who with devotion recites this highest secret of immortality

before an assembly of Brahmanas (pious men) or at the time of

Shraddha (funeral ceremonies), gains everlasting reward, he gains

everlasting reward.

Part Fourth

The Self-existent created the senses out-going; for this reason

man sees the external, but not the inner Atman (Self). Some wise

man, however, desiring immortality, with eyes turned away (from

the external) sees the Atman within.

In the last chapter the Ruler of Death instructed Nachiketas regarding the

nature and glory of the Self. Now he shows the reason why the Self is not

seen by the majority. It is because man's mind is constantly drawn outward

through the channels of his senses, and this prevents his seeing the inner

Self (Pratyagatman); but now and then a seeker, wiser than others, goes within

and attains the vision of the undying Self.

Children (the ignorant) pursue external pleasures; (thus) they

fall into the wide- spread snare of death. But the wise, knowing

the nature of immortality, do not seek the permanent among

fleeting things.

Those who are devoid of discrimination and fail to distinguish between real

and unreal, the fleeting and the permanent, set their hearts on the changeable

things of this world; hence they entangle themselves in the net of insatiable

desire, which leads inevitably to disappointment and suffering. To such, death

must seem a reality because they identify themselves with that which is born

and which dies. But the wise, who see deeper into the nature of things, are no

longer deluded by the charm of the phenomenal world and do not seek for

permanent happiness among its passing enjoyments.

III

That by which one knows form, taste, smell, sound, touch and

sense enjoyments, by That also one knows whatever remains (to be

known). This verily is That (which thou hast asked to know).

That by which a mortal perceives, both in dream and in waking, by

knowing that great all-pervading Atman the wise man grieves no

more.

In these verses the teacher tries to make plain that all knowledge, as well as

all sense perception, in every state of consciousness--sleeping, dreaming or

waking--is possible only because the Self exists. There can be no knowledge or

perception independent of the Self. Wise men, aware of this, identify

themselves with their Higher Self and thus transcend the realm of grief.

He who knows this Atman, the honey-eater (perceiver and enjoyer

of objects), ever near, as the lord of the past and future, fears

no more. This verily is That.

He who sees Him seated in the five elements, born of Tapas (fire

of Brahman), born before water; who, having entered the cave of

the heart, abides therein --this verily is That.

This verse indicates that He, the Great Self, is the cause of all

created objects. According to the Vedas, His first manifestation

was Brahma, the Personal God or Creator, born of the fire of

wisdom. He existed before the evolution of the five elements--

earth, water, fire, air and ether; hence He was "born before

water." He is the Self dwelling in the hearts of all creatures.

VII

He who knows Aditi, who rises with Prana (the Life Principle),

existent in all the Devas; who, having entered into the heart,

abides there; and who was born from the elements--this verily is

That.

This verse is somewhat obscure and seems like an interpolated amplification of

the preceding verse.

VIII

The all-seeing fire which exists hidden in the two sticks, as the

foetus is well-guarded in the womb by the mother, (that fire) is

to be worshipped day after day by wakeful seekers (after wisdom),

as well as by sacrificers. This verily is That.

Fire is called all-seeing because its light makes everything

visible. In Vedic sacrifices the altar fire was always kindled

by rubbing together two sticks of a special kind of wood called

Arani. Because fire was regarded as one of the most perfect

symbols of Divine wisdom, it was to be worshipped by all seekers

after Truth, whether they followed the path of meditation or the

path of rituals.

From whence the sun rises, and whither it goes at setting, upon

That all the Devas depend. No one goes beyond That. This verily

is That.

What is here (in the visible world), that is there (in the

invisible); he who sees difference (between visible and

invisible) goes from death to death.

By mind alone this is to be realized. There is no difference

whatever (between visible and invisible). He who sees difference

here (between these) goes from death to death.

In the sight of true wisdom, there is no difference between the creator and

the created. Even physical science has come to recognize that cause and

effect are but two aspects of one manifestation of energy. He who fails to

see this, being engrossed in the visible only, goes from death to death;

because he clings to external forms which are perishable. Only the essence

which dwells within is unchangeable and imperishable. This knowledge of the

oneness of visible and invisible, however, cannot be acquired through

sense-perception. It can only be attained by the purified mind.

XII

The Purusha (Self), of the size of a thumb, resides in the middle

of the body as the lord of the past and the future, (he who knows

Him) fears no more. This verily is That.

The seat of the Purusha is said to be the heart, hence It

"resides in the middle of the body." Although It is limitless and

all-pervading, yet in relation to Its abiding-place It is

represented as limited in extension, "the size of a thumb." This

refers really to the heart, which in shape may be likened to a

thumb. Its light is everywhere, yet we see it focused in a lamp

and believe it to be there only; similarly, although the

life-current flows everywhere in the body, the heart is regarded

as peculiarly its seat.

XIII

That Purusha, of the size of a thumb, is like a light without

smoke, lord of the past and the future. He is the same today and

tomorrow. This verily is That.

In this verse the teacher defines the effulgent nature of the Soul, whose

light is pure like a flame without smoke. He also answers the question put by

Nachiketas as to what happens after death, by declaring that no real change

takes place, because the Soul is ever the same.

XIV

As rain water, (falling) on the mountain top, runs down over the

rocks on all sides; similarly, he who sees difference (between

visible forms) runs after them in various directions.

O Gautama (Nachiketas), as pure water poured into pure water

becomes one, so also is it with the Self of an illumined Knower

(he becomes one with the Supreme).

Part Fifth

The city of the Unborn, whose knowledge is unchanging, has eleven

gates. Thinking on Him, man grieves no more; and being freed

(from ignorance), he attains liberation. This verily is That.

This human body is called a city with eleven gates, where the eternal unborn

Spirit dwells. These gates are the two eyes, two ears, two nostrils, the

mouth, the navel, the two lower apertures, and the imperceptible opening at

the top of the head. The Self or Atman holds the position of ruler in this

city; and being above the modifications of birth, death and all human

imperfections, It is not affected by the changes of the physical organism. As

the intelligent man through constant thought and meditation realizes the

splendour of this Supreme Spirit, he becomes free from that part of his nature

which grieves and suffers, and thus he attains liberation.

He is the sun dwelling in the bright heaven; He is the air

dwelling in space; He is the fire burning on the altar; He is the

guest dwelling in the house. He dwells in man. He dwells in

those greater than man. He dwells in sacrifice. He dwells in

the ether. He is (all that is) born in water, (all that) is born

in earth, (all that) is born in sacrifice, (all that) is born on

mountains. He is the True and the Great.

III

He it is who sends the (in-coming) Prana (life-breath) upward and

throws the (out-going) breath downward. Him all the senses

worship, the adorable Atman, seated in the centre (the heart).

When this Atman, which is seated in the body, goes out (from the

body), what remains then? This verily is That.

No mortal lives by the in-coming breath (Prana) or by the

out-going breath (Apana), but he lives by another on which these

two depend.

O Gautama (Nachiketas), I shall declare unto thee the secret of

the eternal Brahman and what happens to the Self after death.

VII

Some Jivas (individual Souls) enter wombs to be embodied; others

go into immovable forms, according to their deeds and knowledge.

This text shows the application of the law of cause and effect to all forms of

life. The thoughts and actions of the present life determine the future birth

and environment.

VIII

The Being who remains awake while all sleep, who grants all

desires, That is pure, That is Brahman, That alone is said to be

immortal. On That all the worlds rest. None goes beyond That.

This verily is That.

As fire, though one, having entered the world, becomes various

according to what it burns, so does the Atman (Self) within all

living beings, though one, become various according to what it

enters. It also exists outside.

As air, though one, having entered the world, becomes various

according to what it enters, so does the Atman within all living

beings, though one, become various according to what it enters.

It also exists outside.

By using these similies of fire and air, the teacher tries to show Nachiketas

the subtle quality of the great Self, who, although one and formless like air

and fire, yet assumes different shapes according to the form in which It

dwells. But, being all-pervading and unlimited, It cannot be confined to

these forms; therefore it is said that It also exists outside all forms.

As the sun, the eye of the whole world, is not defiled by

external impurities seen by the eyes, thus the one inner Self of

all living beings is not defiled by the misery of the world,

being outside it.

The sun is called the eye of the world because it reveals all objects. As the

sun may shine on the most impure object, yet remain uncontaminated by it, so

the Divine Self within is not touched by the impurity or suffering of the

physical form in which it dwells, the Self being beyond all bodily

limitations.

XII

There is one ruler, the Self of all living beings, who makes the

one form manifold; the wise who perceive Him seated within their

Self, to them belongs eternal bliss, not to others.

XIII

Eternal among the changing, consciousness of the conscious, who,

though one, fulfils the desires of many: the wise who perceive

Him seated within their Self, to them belongs eternal peace, not

to others.

XIV

They (the wise) perceive that indescribable highest bliss,

saying, This is That. How am I to know It? Does It shine (by

Its own light) or does It shine (by reflected light)?

The sun does not shine there, nor the moon, nor the stars; nor do

these lightnings shine there, much less this fire. When He

shines, everything shines after Him; by His light all is lighted.

Part Sixth

The Self is subtler than the subtle, greater than the great; It