इति काठकोपनिषदि प्रथमाध्याये द्वितीया वल्ली ॥
25 verses · 2 of 6
Pleased by his firmness, Yama begins the teaching. The good and the pleasant both bind a man; the wise choose the good, the fool chooses the pleasant for gain and comfort. Nachiketa has chosen the good. Those who wander in ignorance, thinking themselves wise, go round like the blind led by the blind. The Self is hard to hear of and hard to grasp, taught rightly only by one who knows it. The syllable Om is the support of all Vedas. The Self is never born and never dies; it is not slain when the body is slain. Smaller than the small, greater than the great, it is reached only by one it chooses, never by much learning or cleverness.
अन्यच्छ्रेयोऽन्यदुतैव प्रेय-
स्ते उभे नानार्थे पुरुषँ सिनीतः ।
तयोः श्रेय आददानस्य साधु
भवति हीयतेऽर्थाद्य उ प्रेयो वृणीते
anyacchreyo'nyadutaiva preya-
ste ubhe nānārthe puruṣam̐ sinītaḥ |
tayoḥ śreya ādadānasya sādhu
bhavati hīyate'rthādya u preyo vṛṇīte
Yama said: The good (shreyas) is one thing, the pleasant (preyas) another. Both, with different ends, bind a man. Good comes to him who takes the good; he who chooses the pleasant misses the goal.
श्रेयश्च प्रेयश्च मनुष्यमेतः
तौ सम्परीत्य विविनक्ति धीरः ।
श्रेयो हि धीरोऽभि प्रेयसो वृणीते
प्रेयो मन्दो योगक्षेमाद्वृणीते
śreyaśca preyaśca manuṣyametaḥ
tau samparītya vivinakti dhīraḥ |
śreyo hi dhīro'bhi preyaso vṛṇīte
preyo mando yogakṣemādvṛṇīte
The good and the pleasant both come to a man. The wise man examines them well and tells them apart. The wise prefers the good to the pleasant; the dull man chooses the pleasant for the sake of gain and keeping.
स त्वं प्रियान्प्रियरूपांश्च कामान्
अभिध्यायन्नचिकेतोऽत्यस्राक्षीः ।
नैतां सृङ्कां वित्तमयीमवाप्तो
यस्यां मज्जन्ति बहवो मनुष्याः
sa tvaṃ priyānpriyarūpāṃśca kāmān
abhidhyāyannaciketo'tyasrākṣīḥ |
naitāṃ sṛṅkāṃ vittamayīmavāpto
yasyāṃ majjanti bahavo manuṣyāḥ
You, Nachiketa, after reflecting on pleasing and pleasant-looking desires, have let them go. You have not taken this chain of wealth in which many men sink.
दूरमेते विपरीते विषूची
अविद्या या च विद्येति ज्ञाता ।
विद्याभीप्सिनं नचिकेतसं मन्ये
न त्वा कामा बहवोऽलोलुपन्त
dūramete viparīte viṣūcī
avidyā yā ca vidyeti jñātā |
vidyābhīpsinaṃ naciketasaṃ manye
na tvā kāmā bahavo'lolupanta
Far apart and leading different ways are these two, ignorance and what is known as knowledge. I hold Nachiketa to be a seeker of knowledge, for many desires did not tempt you.
अविद्यायामन्तरे वर्तमानाः
स्वयं धीराः पण्डितंमन्यमानाः ।
दन्द्रम्यमाणाः परियन्ति मूढा
अन्धेनैव नीयमाना यथान्धाः
avidyāyāmantare vartamānāḥ
svayaṃ dhīrāḥ paṇḍitaṃmanyamānāḥ |
dandramyamāṇāḥ pariyanti mūḍhā
andhenaiva nīyamānā yathāndhāḥ
Living in the midst of ignorance, wise in their own eyes and thinking themselves learned, fools go round and round, staggering, like the blind led by the blind.
न साम्परायः प्रतिभाति बालं
प्रमाद्यन्तं वित्तमोहेन मूढम् ।
अयं लोको नास्ति पर इति मानी
पुनः पुनर्वशमापद्यते मे
na sāmparāyaḥ pratibhāti bālaṃ
pramādyantaṃ vittamohena mūḍham |
ayaṃ loko nāsti para iti mānī
punaḥ punarvaśamāpadyate me
The way to the hereafter does not shine for the childish man, careless and deluded by wealth. 'This world alone exists, there is no other,' he thinks, and so falls again and again into my power.
श्रवणायापि बहुभिर्यो न लभ्यः
शृण्वन्तोऽपि बहवो यं न विद्युः ।
आश्चर्यो वक्ता कुशलोऽस्य लब्धा
आश्चर्यो ज्ञाता कुशलानुशिष्टः
śravaṇāyāpi bahubhiryo na labhyaḥ
śṛṇvanto'pi bahavo yaṃ na vidyuḥ |
āścaryo vaktā kuśalo'sya labdhā
āścaryo jñātā kuśalānuśiṣṭaḥ
Many do not even get to hear of the Self; many who hear of It do not understand It. Wonderful is the one who teaches It, skilled the one who attains It, wonderful the one who knows It, taught by a skilled teacher.
न नरेणावरेण प्रोक्त एष
सुविज्ञेयो बहुधा चिन्त्यमानः ।
अनन्यप्रोक्ते गतिरत्र नास्ति
अणीयान् ह्यतर्क्यमणुप्रमाणात्
na nareṇāvareṇa prokta eṣa
suvijñeyo bahudhā cintyamānaḥ |
ananyaprokte gatiratra nāsti
aṇīyān hyatarkyamaṇupramāṇāt
Taught by an inferior man, this Self cannot be rightly understood, for It is thought of in many ways. Unless taught by one who knows It as none other than himself, there is no way to It, for It is subtler than the subtle and beyond argument.
नैषा तर्केण मतिरापनेया
प्रोक्तान्येनैव सुज्ञानाय प्रेष्ठ ।
यां त्वमापः सत्यधृतिर्बतासि
त्वादृङ्नो भूयान्नचिकेतः प्रष्टा
naiṣā tarkeṇa matirāpaneyā
proktānyenaiva sujñānāya preṣṭha |
yāṃ tvamāpaḥ satyadhṛtirbatāsi
tvādṛṅno bhūyānnaciketaḥ praṣṭā
This understanding cannot be reached by argument. Taught by another, dearest one, it becomes easy to grasp. You have gained it, for you hold firm to truth. May we find a questioner like you, Nachiketa.
जानाम्यहं शेवधिरित्यनित्यं
न ह्यध्रुवैः प्राप्यते हि ध्रुवं तत् ।
ततो मया नाचिकेतश्चितोऽग्निः
अनित्यैर्द्रव्यैः प्राप्तवानस्मि नित्यम्
jānāmyahaṃ śevadhirityanityaṃ
na hyadhruvaiḥ prāpyate hi dhruvaṃ tat |
tato mayā nāciketaścito'gniḥ
anityairdravyaiḥ prāptavānasmi nityam
I know that what is called treasure is impermanent, and the eternal cannot be reached by things that pass. Yet I built the Nachiketa fire with passing things and so have gained a lasting place.
कामस्याप्तिं जगतः प्रतिष्ठां
क्रतोरानन्त्यमभयस्य पारम् ।
स्तोममहदुरुगायं प्रतिष्ठां दृष्ट्वा
धृत्या धीरो नचिकेतोऽत्यस्राक्षीः
kāmasyāptiṃ jagataḥ pratiṣṭhāṃ
kratorānantyamabhayasya pāram |
stomamahadurugāyaṃ pratiṣṭhāṃ dṛṣṭvā
dhṛtyā dhīro naciketo'tyasrākṣīḥ
The fulfilment of desire, the support of the world, the endless fruit of yajna, the far shore of fearlessness, great praise, wide fame and a firm standing: you saw these, Nachiketa, and wisely, with resolve, you let them go.
तं दुर्दर्शं गूढमनुप्रविष्टं
गुहाहितं गह्वरेष्ठं पुराणम् ।
अध्यात्मयोगाधिगमेन देवं
मत्वा धीरो हर्षशोकौ जहाति
taṃ durdarśaṃ gūḍhamanupraviṣṭaṃ
guhāhitaṃ gahvareṣṭhaṃ purāṇam |
adhyātmayogādhigamena devaṃ
matvā dhīro harṣaśokau jahāti
The wise man, meditating on the Self, comes to know that ancient Deva who is hard to see, hidden deep within, set in the cave of the heart, dwelling in the depths. He leaves both joy and sorrow behind.
एतच्छ्रुत्वा सम्परिगृह्य मर्त्यः
प्रवृह्य धर्म्यमणुमेतमाप्य ।
स मोदते मोदनीयँ हि लब्ध्वा
विवृतँ सद्म नचिकेतसं मन्ये
etacchrutvā samparigṛhya martyaḥ
pravṛhya dharmyamaṇumetamāpya |
sa modate modanīyam̐ hi labdhvā
vivṛtam̐ sadma naciketasaṃ manye
A mortal who has heard this and grasped it fully, who has separated the Self from the body and reached this subtle being, rejoices, for he has found the source of all joy. I think the door to It stands open for Nachiketa.
अन्यत्र धर्मादन्यत्राधर्मा-
दन्यत्रास्मात्कृताकृतात् ।
अन्यत्र भूताच्च भव्याच्च
यत्तत्पश्यसि तद्वद
anyatra dharmādanyatrādharmā-
danyatrāsmātkṛtākṛtāt |
anyatra bhūtācca bhavyācca
yattatpaśyasi tadvada
Nachiketa said: 'What you see as other than dharma and other than adharma, other than cause and effect, other than past and future, tell me that.'
सर्वे वेदा यत्पदमामनन्ति
तपाँसि सर्वाणि च यद्वदन्ति ।
यदिच्छन्तो ब्रह्मचर्यं चरन्ति
तत्ते पदँ संग्रहेण ब्रवीम्योमित्येतत्
sarve vedā yatpadamāmananti
tapām̐si sarvāṇi ca yadvadanti |
yadicchanto brahmacaryaṃ caranti
tatte padam̐ saṃgraheṇa bravīmyomityetat
Yama said: The goal which all the Vedas declare, which all tapas speaks of, desiring which people live as brahmacharis, that goal I tell you briefly. It is Om.
एतद्ध्येवाक्षरं ब्रह्म एतद्ध्येवाक्षरं परम् ।
एतद्ध्येवाक्षरं ज्ञात्वा यो यदिच्छति तस्य तत्
etaddhyevākṣaraṃ brahma etaddhyevākṣaraṃ param |
etaddhyevākṣaraṃ jñātvā yo yadicchati tasya tat
This syllable is Brahman; this syllable is the Supreme. Whoever knows this syllable, whatever he desires is his.
एतदालम्बनँ श्रेष्ठमेतदालम्बनं परम् ।
एतदालम्बनं ज्ञात्वा ब्रह्मलोके महीयते
etadālambanam̐ śreṣṭhametadālambanaṃ param |
etadālambanaṃ jñātvā brahmaloke mahīyate
This is the best support; this is the highest support. Knowing this support, one is honoured in the world of Brahman.
न जायते म्रियते वा विपश्चिन्
नायं कुतश्चिन्न बभूव कश्चित् ।
अजो नित्यः शाश्वतोऽयं पुराणो
न हन्यते हन्यमाने शरीरे
na jāyate mriyate vā vipaścin
nāyaṃ kutaścinna babhūva kaścit |
ajo nityaḥ śāśvato'yaṃ purāṇo
na hanyate hanyamāne śarīre
The knowing Self is not born, nor does it die. It came from nothing and nothing came from it. Unborn, eternal, everlasting and ancient, it is not slain when the body is slain.
हन्ता चेन्मन्यते हन्तुँ हतश्चेन्मन्यते हतम् ।
उभौ तौ न विजानीतो नायँ हन्ति न हन्यते
hantā cenmanyate hantum̐ hataścenmanyate hatam |
ubhau tau na vijānīto nāyam̐ hanti na hanyate
If the slayer thinks he slays, and the slain thinks he is slain, neither of them understands. This Self neither slays nor is slain.
अणोरणीयान्महतो महीया-
नात्माऽस्य जन्तोर्निहितो गुहायाम् ।
तमक्रतुः पश्यति वीतशोको
धातुप्रसादान्महिमानमात्मनः
aṇoraṇīyānmahato mahīyā-
nātmā'sya jantornihito guhāyām |
tamakratuḥ paśyati vītaśoko
dhātuprasādānmahimānamātmanaḥ
Smaller than the small, greater than the great, the Self is set in the heart of every creature. The man free from desire, his sorrow gone, sees the glory of the Self through the calm of mind and senses.
आसीनो दूरं व्रजति शयानो याति सर्वतः ।
कस्तं मदामदं देवं मदन्यो ज्ञातुमर्हति
āsīno dūraṃ vrajati śayāno yāti sarvataḥ |
kastaṃ madāmadaṃ devaṃ madanyo jñātumarhati
Sitting still, He travels far; lying down, He goes everywhere. Who but I can know that Deva who both rejoices and is beyond joy?
अशरीरँ शरीरेष्वनवस्थेष्ववस्थितम् ।
महान्तं विभुमात्मानं मत्वा धीरो न शोचति
aśarīram̐ śarīreṣvanavastheṣvavasthitam |
mahāntaṃ vibhumātmānaṃ matvā dhīro na śocati
The wise man who knows the Self as bodiless within bodies, as unchanging among changing things, as great and all-pervading, does not grieve.
नायमात्मा प्रवचनेन लभ्यो
न मेधया न बहुना श्रुतेन ।
यमेवैष वृणुते तेन लभ्यः
तस्यैष आत्मा विवृणुते तनूँ स्वाम्
nāyamātmā pravacanena labhyo
na medhayā na bahunā śrutena |
yamevaiṣa vṛṇute tena labhyaḥ
tasyaiṣa ātmā vivṛṇute tanūm̐ svām
This Self cannot be gained by discourse, nor by intellect, nor by much learning. It is gained by him whom It chooses. To him the Self reveals Its own nature.
नाविरतो दुश्चरितान्नाशान्तो नासमाहितः ।
नाशान्तमानसो वाऽपि प्रज्ञानेनैनमाप्नुयात्
nāvirato duścaritānnāśānto nāsamāhitaḥ |
nāśāntamānaso vā'pi prajñānenainamāpnuyāt
One who has not turned from wrong conduct, who is not calm, not collected, whose mind is not at peace, cannot reach the Self by knowledge.
यस्य ब्रह्म च क्षत्रं च उभे भवत ओदनः ।
मृत्युर्यस्योपसेचनं क इत्था वेद यत्र सः
yasya brahma ca kṣatraṃ ca ubhe bhavata odanaḥ |
mṛtyuryasyopasecanaṃ ka itthā veda yatra saḥ
He for whom brahmanas and kshatriyas are but food, and death itself only the sauce poured over it, who can know where He is?
1. Death said: "The good is one thing, the pleasant another; these two, having different objects, chain a man. It is well with him who clings to the good; he who chooses the pleasant, misses his end.
2. The good and the pleasant approach man: the wise goes round about them and distinguishes them. Yea, the wise prefers the good to the pleasant, but the fool chooses the pleasant through greed and avarice.
3. Thou, O Nakiketas, after pondering all pleasures that are or seem delightful, hast dismissed them all. Thou hast not gone into the road that leadeth to wealth, in which many men perish.
4. Wide apart and leading to different points are these two, ignorance, and what is known as wisdom. I believe Nakiketas to be one who desires knowledge, for even many pleasures did not tear thee away.
5. Fools dwelling in darkness, wise in their own conceit, and puffed up with vain knowledge, go round and round, staggering to and fro, like blind men led by the blind.
6. The Hereafter never rises before the eyes of the careless child, deluded by the delusion of wealth. "This is the world," he thinks, "there is no other;" — thus he falls again and again under my sway.
7. He (the Self) of whom many are not even able to hear, whom many, even when they hear of him, do not comprehend; wonderful is a man, when found, who is able to teach him (the Self); wonderful is he who comprehends him, when taught by an able teacher.
8. That (Self), when taught by an inferior man, is not easy to be known, even though often thought upon; unless it be taught by another, there is no way to it, for it is inconceivably smaller than what is small.
9. That doctrine is not to be obtained by argument, but when it is declared by another, then, O dearest, it is easy to understand. Thou hast obtained it now; thou art truly a man of true resolve. May we have always an inquirer like thee!"
10. Nakiketas said: "I know that what is called a treasure is transient, for that eternal is not obtained by things which are not eternal. Hence the Nâkiketa fire(sacrifice) has been laid by me (first); then by means of transient things, I have obtained what is not transient (the teaching of Yama)."
11. Yama said: "Though thou hadst seen the fulfilment of all desires, the foundation of the world, the endless rewards of good deeds, the shore where there is no fear, that which is magnified by praise, the wide abode, the rest, yet being wise thou hast with firm resolve dismissed it all.
12. The wise who, by means of meditation on his Self, recognises the Ancient, who is difficult to be seen, who has entered into the dark, who is hidden in the cave, who dwells in the abyss, as God, he indeed leaves joy and sorrow far behind."
13. A mortal who has heard this and embraced it, who has separated from it all qualities, and has thus reached the subtle Being, rejoices, because he has obtained what is a cause for rejoicing. The house (of Brahman) is open, I believe, O Nakiketas."
14. Nakiketas said: "That which thou seest as neither this nor that, as neither effect nor cause, as neither past nor future, tell me that."
15. Yama said: "That word (or place) which all - the Vedas record, which all penances proclaim, which men desire when they live as religious students, that word I tell thee briefly, it is Om.
16. That (imperishable) syllable means Brahman, that syllable means the highest (Brahman); he who knows that syllable, whatever he desires,is his.
17. This is the best support, this is the highest support; he who knows that support is magnified in the world of Brahmâ.
18. The knowing (Self) is not born, it dies not; it sprang from nothing, nothing sprang from it. The Ancient is unborn, eternal, everlasting; he is not killed, though the body is killed.
19. If the killer thinks that he kills, if the killed thinks that he is killed, they do not understand; for this one does not kill, nor is that one killed.
20. The Self, smaller than small, greater than great, is hidden in the heart of that creature. A man who is free from desires and free from grief, sees the majesty of the Self by the grace of the Creator.
21. Though sitting still, he walks far; though lying down, he goes everywhere. Who, save myself, is able to know that God who rejoices and rejoices not?
22. The wise who knows the Self as bodiless within the bodies, as unchanging among changing things, as great and omnipresent, does never grieve.
23. That Self cannot be gained by the Veda, nor by understanding, nor by much learning. He whom the Self chooses, by him the Self can be can gained. The Self chooses him (his body) as his own.
24. But he who has not first turned away from his wickedness, who is not tranquil, and subdued, or whose mind is not at rest, he can never obtain the Self (even) by knowledge.
25. Who then knows where He is, He to whom the Brahmans and Kshatriyas are (as it were) but food, and death itself a condiment?"
Public-domain translation by F. Max Müller (1884).
Text source: Wikisource · CC BY-SA 4.0 (Wikisource transcription of a public-domain text)
