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IneJL -V-r, '-'./

HARVARD
COLLEGE
LIBRARY*
^áfilo/^r■

Stbranj
THE BEQUEST OF

PROFESSOR OF SANSKRIT
1880-1926
 ЩйтЫ £едм Но. 3-

KATHOPANISHAD
л
WITH THE

SANSKRIT TEXT, ANVAYA, VRITTI, WORD MEANING,

TRANSlATION, NOTES AND INDEX

BY

SRIS CHANDRA VASU,

Published by tfte Parçiqi Office

JJftuvaijeslivari flsranj,
Bahadurganj.
¿| Il a h a b a d :

Printed at the Allahabad Press, Allahabad.

1905.
Price Re. 1-8.

s
Л L'JIof -2^
HARVARD COLLEGE LIBRARY
FROM тHE ESтAтE OF
CHARLES ilOCKWELL LANMAN
MAiiCH 15, 1941
 то
Mrs. ANNIE BESANT
WITH THE

MOST AFFECTIONATE REGARDS

OF

THE TRANSLATOR.
-
 S< aortfit: «rifa: ajifà: Il

Mantra 1.

Il & Il 3^ I t сНЗШЗга: ^ô^^ft I

 2 KATHA.

*:fafà^rô s "arre" зr*геr I ^^FT^^fèfà?: ЩГЩ- I

^Гачгч) wishing, desiring (the fruit of Vís'vajit

sacrifice)
X Ъ& (%Щ fius» - w:4ттчт тачта> ) once.
% vai, now.
чгаччч: vâjas'ravasaA ( ят*í = s^í, ^ч = ч*т:, ато згчта)
Vâjas'ravasa, Uduâlaka.
цъ^ъч sarva-vedasam ( *è*тj *pr ) all-wealth, all-know
ledge, all the Veda instruction.
^ dadau ( т^га-rç ) gave,
ачч tasya ( чччтч^ ) his.
с ha (mere expletive)
чrVisаî nachiketâ, Nachiketâ.
*гч nâma, called.
g?t: pûtra/i, son.
«те âsa ( wgч ) was,

Desiring once (the heaven-worlds), Vajasravasa gare aчay

all his wealth. His was a son called NachiketaS,
 MANTRA 2. 3

Mantra 2.

*F*rç" *га**«*5Г wf?4*äТ "<^тз" "ЗЦЧ"

Na *

* ъ ъчтчщчтЪ яъъъ i зтт^з[ ъЪщЪч ^fàftfà i

%Т^^ТsfOT * fàm-ц цЪпътч ЯфЩч ч гч^

4 KATHA.

fèrfër argдщ^^ц ящччШк^ 5Е**Щ. I

<r tam ( чГччдч ) him (Nachiketas).
ж ha, when.
5чТх kumâram ( ччч ччч, чга ), a boy.
ччт santam ( ft»rä ) besng (still)
^Гчщд dakshinâsu ( ^га<чтчтд ) when the presents.
^ччтчтд nîyamânâsu ( fawn*—зчЛччтчтд, ^ччтчтд )
were being given to or brought (for the priests),
to be led.
ЧТ5Т sraddhâ ( шГ«тч*г§г§s ) faith, strong desire (for
the welfare of his father), earnestness.
^гтГччч â-vi-ves'a ( чГч^хчаУ) entered, Madhvâ's reading
is Гччзт without m
*rs saA, he.
^ч?ча amanyata, thought, said to himself, pondered.
Faith entered him, though still a boy, when the cows
were being given as present to the priests. He thought.
Mantra 3.
гftcrt^RT зпгещщ ^T^TfT f^ftfî^T: |

>з*тта: —ч>?1гсч<т: ^зч^чт: sзar^тÇтs forcier:, чт ^srgаr зич:

чт: ^Г«з*ч> ЖЩ, ъчщтт â Зтч<т: чтщ чуч щщ аг^ 4 чзгчгчт
4«2¡fcl (I
 MANTRA 3. 5

"<?#" *TтÍ4W: "ШЧ(?Щ:" l "^^ТЩ:" ^T^т

*Ь$Т fSrsWT ^fèî Ч\ЪЪ 1 ЧТ TTôf грт Ттаг I "ёТТ:"

ч^Т^т: pîtodakâ/i ( ч\И чс*бчттн: чт: 1 ) drunk water

Фчфпт jagdha-trinâA ( чгчч фа чт™: ат: 2 ) eaten hay
or grass (but cannot do so now), burnt sacri
ficial wood or straw.
у*?Нт: dugdha-dohâA ( ctitaftrг чkгwt чтчт чт: 3 )
given milk- milked or abstemious,
тчгс^т: nirindriyâA ( з^чччч чччт: ъ\«тт 4) barren,
without strength (to breed), free from passion.
зчч^т: anandâA ( чтчтч^сп, аддчт: ) Unblessed, joyless, or
«: *Гч зг|тГч чтч: г чрчтттеччтчттчт-5гстттч1ттчч<: n
^«тrtesr и ч-ч^=^г5П'ч!$ш чт means " Brahma ",
•"* "joy ", " full of Brahma-bliss."
чтч Nâma, called, surely.
Я te, those (well known).
wr*n lokâA, ^ч:рт, ^ттчтГч, worlds, births,
чтч, tân, to them, to which.
4тi вa/i, ( чтчт*s ), he.
ччга gachchhati, goes.
 6 KATHA.

тпг tkh them. T. S. t*ч: га^щт "to them".

?r*д dadat ( чччая: ) giving, ^гсттч^гт **q; giving

(them Brahma-vidya).
1. ( чггi*ч 'зчтзк чтГч: *д чтсгатчтет) ог чИ gits чт^^« %-.
i тагчт:, Trarafaus, who have drunk the water (of Guru's
feet) ; devoted.
2. ( цт-Лч чп1<тчзт p 13 зт'^^хчтет ) or чт*а дч is ^
ет^тт^тгт:, счтвтжчтч^татч^т:, ччт: таГаЯтиsа^ ат н who have
eaten straw, i.e., who have fasted and are small eaters like
Durvâsâ (eater of durvá grass) i.e., humble, and of patient
endurance.
3. ( ф4чч ^т^тчтчт t g %тзцвщ|Г<в ) дггптЗтс*чтт:, or
%з?кт?Га чтч^ ^гга^тат who have milked the cows for their
Guru, i.e., performed the services of a student. Obedient.
4. ( Гsririrr:, gl^тт: ) -с%1тп!т ч<тиЪ*т?УГ*, is tГ^чт:,
зтчзччтят:, ччаВсчт: н without passions.
Drunk water, eaten hay, given milk, and barren—giving
(such cows to the priests) —verily joyless are those world,
to tkose he goes who gives such cows.
Mantra 4.

«ыл —* ^ тччт ъчтч и % ёта ( ш ) ч¡*i (*çîw%) чт

 MANTRA 4. 7

ТОЧТ^Т Я^r5:сГГ: СгПгЧ^ЯТ-пг Í4W. шъщттщф*-

£герат1%ттеттшя;: £Cfarrc3ïT*rôrer3" г ста г "%ята"

girier -Rr^rr ^итчтчУЛ fjcîH ц^цчтч ччгЫ

4 sa, he (Nachiketâ thinking that " the imper

fection in the sacrifice of my father should
not be allowed to pass unamended by me his
son, even if it cost me my life.")
* ha ( Тщщ) verily
ъчтъ uvâcha, said (having approached.)
тчаг^ pitaram, father.
аа tata ( чга ) O Father ! O dear father !
«*% kasmai, to whom (to what priest, as a dak-
shinâ-fee)
*rrç mâm, me.
Çт^гfa dâsyasi, wilt thou give (for by .giving me away
thou ehalt fulfil thy vow of giving every thing.)
\?Я iti, thus. (The father having heard this kept
quiet, did not heed him.)
тçаfai dvitîyam, ( чч ичп^ч Гса^тчтз; ) a second time
(Nachiketâ, repeated the question twice.)
ЗчЫ tritîyam, (сЛччгс чЪт* ) a third time (father
keeping silent, he said again.)
8 КАТНЛ.

à tam, him (i.ç. to the son, the father being angry.)

ч ha, (чтщЗ ) Behold ! Ha !
sutч uvâcha, said.
??чч mrityave, (.ятч thrwani ) to Mrityu the son
of Vivasvat.
счт tvâ, (wf) thee.
З^тГя dadâmi, I give (Madhva's reading is cictFt let
me give),
сГя iti, thus. (Namely the father said " Be thou
dead."
He said to his father then : "0 father! to what (priest)
wilt thou give me." Twice and thrice, (he asked this ques
tion). The father said to him •' To Death I give thee."

Mantra 5.

чрпга« — ( д-я: «sites: Гчтгё шч ) *jчi чтч ячя:, чj4i чгч

чтатч: и пк fef чя^ч ъъъч чд *щт saw airara и

va 6 sa л

^nrr^íb^fw i стттr£5тч*рч:ч'|>^щ fw i y<ij*iчi-

 MANTRA 5. 9

чî*rî Bahûnâm, ( Гaroroî, дчгчгт, or дтя^тччат чкч-

чтчтсчтч. *пф ) » Among many (pupils, or sons
or persons of best conduct.) Persons of best
conduct are those who serve their'elders, un-
i asked, whenever an opportunity of service arises.
Or among the many who will die or are dying,
I being the first, go to Yama.
чтя emi ( ч^тГч ) I go.
Я448 prathaina/i, first. .
4fчr bahûnâm, ( ч«тчтчт, ««тч^пгчтят FkmrсW ) of
many (belonging to the middling class; sons,
pupils &c. who serve. when asked to do so).
ч?ч emi (ччатгч) I go.
щщч« madhyama/i, middle. ^еттчт я«? among many
who are dead, I being the middle go to Yama.
R. I go either in the front rank or in the
middle of those who are going to the Yama's
abode, but not the last, for many will still
follow me : why should I grieve about it ; when
death is inevitable to.all.
Т*вц kim, what ■) both together mean . " Or,
mf svid, ( *т ) else J on the other hand."
чтщ Yamasya, of Yama.
щязд kartavyam, ( sftispr ) to be done, object, neces
sity R. What does Yama want with a stripling
like me, that I am to go to him t j-c'ay : Yama
is above all desires and so I can be of no use
10 KATHA.

to him, and so my father will get no merit by

giving me to Yuma, as he would have got
had he given me to some priest. Therefore
do I grieve, not because I die, but that my
death will be of no avail to my father.
ящ yat, which.
*wr mayâ, ( с^т ) by me, (being given to Yama).
«tt adya, today.
«ftwrrcr karishyati, he will do. (There is, as a matter
of fact, nothing which I can do, by my going to
Yama ; but if thou still biddest me to go ; I go
willingly, without any grief, being sustained
by the following consideration. R. The father
hearing these words of his son, began to repent
of his hasty words. To him thus grieving,
the son said) : —
(The son accepting the curse of his father said to him.)
Among many I go as first, among many I go as middle.
What object has Yama, which through me, will he accom
plish to-day.

Mantra G.

iH^Tfasr ЧЧЧ: trsTïfT Ч^ЧЧТЩЧ?* трт: И $ II

щ*те< — яч чзгт тч«тчт:, ящ ^3ч** т щ ягс? ( ттчгпзт ) ятч

япята* и
 MANTRA 6. 11

( зтдчт^Т ) ЧГ5Г I facтт*lfт^т ЧЧТ ЩЩЩТ^ ft%

гТ*ТТ gfеîcioqfÎтÎrr4т^: ( *^rmifà ) Чх$: Ч*Ч?ЩЦТ

saд anu ( жчч, F<rçnm4*тs ntччfчr: w** что-

ч**т?ттгсч;тт: ) back, (towards the by-gone fathers
and grand-fathers, who stood firm on their duty
of telling truth &c.)
ч*ч pas'ya ( чп^тчч, т>чт*ч ) look, ponder, thin'c
deeply.
ччт yathâ (?И irerri^r ) how, in what way.
Я* pûrve (зчГажтчтт: т^Гта™*!^:^ чет f?rn тгтд
£^чт ' the prior ones (who have gone before; the
fathers and grand fathers sfee) M. Having seen
those who have died before me.
нтк prati, forward.
что pas'ya, look ( тптт чÍ * чтЫтаетa чГччтч ?Ы
Г*тчт чч чп *Гч ) Looking also to the fact that
others also must die. I go to Yama without
any sorrow.
 12 , КЛТНА.
ччт tathâ, how.
ют^ apare ( ^гзчттп чтчч: ) others (good men who
are alive.)
ъ*ч sasyam, corn. (This illustration shows that
death is ordained for all).
7Щ iva, like.
4?T: martyaA ( ч3^: ) the mortalj the man.
ч*ч& pachyate ( ч>чt %*п* ) ripens, decays and dies
or becomes cooked, becomes mature, fitted.
ъ'тщ. sgyг sasyam iva, like corn. Or "as (one's) merit."
R. In a short time, he decays.
isnrтrô âjâyate (srrnwsГа) springs up, appears (Madhva
reads wnj% without sat.)
$ч: punaA, again (as birth and death is the fate of
all creatures; I feel no grief by being given to
Death —to one where I must have gone some
day )
Having looked behind those who have pone before (how
firm they stood on truth,) so also having looked round (those)
others (who are now living, how they also never renounced
truth, thou shouldst follow their example.) The mortal
(man) decays like corn, and is born again like corn.
Mantra 7.

( «Ът ) чип чп?т ^km ( w: ) 11 % Щчънх з*«к сt ( щ^ ).

 MANTRA 7. 13

чт%:—чзд^>гатчст: arfare* ^Тjтft fèГ^TTТ

( §*ЯТчГС: ЯГ>аШТТ% ) OTirçflforfèrfratata:

% IN^cГ I Ч^Г%гТ%ТГг1Т^д^5* I ^Т^^сЧ^: I

^xsttts vais' vânaran ( ъ?ц?tч ) Fire (like fire.)

ягэтпa pravis'ati, enters.
saГaftrs atithi/i, a guest.
arсren brâhmana/i, ( **гетч> ) a Brâhmana (a knower
of Brahman.)
чТП[ grihân, in the houses ^ ■%? (as if burning the
houses, purifying the houses, see next verse.)
ЯЫ tasya ( <?nf Wч4*t 44 ) ofthat (burning).
чя\ etâm, this (offering of water for the feet,
seat, &c.)
чтВтт s antim, peace (or quenching.)
54га kurvanti, they do.
ifч hara ( srrft ) bring fetch, take.
3=iw<i vaivasvata, O Vaivasvata.
<3*nrç udakam (чГчч>а^ чгсп^ ) water (for washing
the feet of Nachiketas.)
(Then Nachiketas went to Yama. Yama had gone to
another place and was not at home. The wife of Yama
offered welcome and puja to the guest. But Nachiketas
said " The host not being at home I cannot accept these
 14 KATHA.

¡st your hand." Nachiketas thus remained for three days

wsthout food. When Yama returned, his wife saii to him.
R. Nachiketas did not enter the Palace of Yuma, but remain
ed at his gate ; the above is addressed by the gate-keepers
to Yama when he returned.)
Like fire a Brahmin guest enters the house. The (wise)
quench (lit. make this quenching) it thus (by peace-offer
ings). Fetch water O Vaivasvat.

Mantea 8.

53ПЭЛИсй% *3fsзад, ^язтет

цъъ «r^ *»
» Ч С -s.
чсте*гrсч^аг%т
Ч^ЧТЧЗРТ ЦЩ^Ь 5Ïт^§t т| II с ||

-ъ*чч: — тря ^з^чччг ч^ saч**^ ¥rсre: ччГа, тто чтчт, чч\%,

tri», 33?", ^ет-аа, д"-ч^ * *чН *и$ ?""8 н

mtffasnr язЧщ "Фтггц" "ч?Фга" "fjfеit" Ъгч-

frnrere i fHт^ ч^е 4т*rrí^ ^я ^tcttí^ ^rrç
 MANTRA 8. 15

«тят âs'â ( «Гччтсппв^ггачгочт) hopes ( чтн'ттчч^^т-

•сплт )
ча>$ pratîkshe ( Г^чтачнзтгечз^чт ) expectations.
( адч!К *геаГчч^^т ).
чла samgatam ( ч?чтч сгд^тт* чтет ) possessions
( sra^rfii ) friends.
gçri sunritâm ( Гччт чт«к ч^ Гчпш* ) righteousness,
( «jTчs^4¡ чгдтггат ) good opinion of men.
<f cha, and.
-%%гд$ ishtâpurte (ishtara purtam. The lengthening
of the voweL ж of ishta into sat ishtâ is by
Pânini VI. 3 137. Ishta чэрт, тттзт, pûrtam
татччгтч<ттс, ) ( fruit of) religious sacrifices (viz
Deva-loka : fruits of his) public charities (or
secular liberality viz. Pitriloka.)
IfM^d putra-pasгm. Sons and cattle.
n cha and.
згчт^ sarvân, all.
*аf etad, this ( safsHT* чтч ) the sin of fasting.
fTJR vrinkte ( from ? ít чзпт tît^ тччк^т ; ччч:а,
ттпттачга ) destroys, deprives.
д*ч*ч purushasya, of the person.
ssr?ч MVT4: alpa medhasaTt ( жчъЪ, чгсччтт ) of small
understanding, foolish.
n*: yasya ( <am T& ) whose (house).
16 KATHA.

WH*jrç anas'nan ( wgssmr: ) without eating food or

without experiencing,
«ranr vasati, dwells,
invffs BrâKmanaA A Brâhmin.
4% grihe, in the house.
In the house of what man of small understanding, a
Brahmin dwells fasting, this (sin of non-feeding him) takes
away all his hopes and expectations, good possessions and
righteousness, the fruits of religious and charitable deeds,
and sons and cattle.
Mantra 9.

N3 N N Ni

cтWcïTfïï ^brN гся;тяN. зr^таr

4
il <! it
ъ»чч: —^ ^% чд ( ч^n^%&тs ) t ЪЪц тчтч: зтГаГч: ni fàtit
 MANTRA 9. 17

fà^Гs tisra7i, three.

ттяЬ ■ râtrî/i ( тсч ?ró ) nights, three days.
"c[ yat ( чwraj ) as, because.
чгггсчЪ or ^ avâtsî/i or°t ( <аптачт^ saГч, чтч^ ^шчТл, )
thou hast dwelt.
4% grihe, in house.
3 me ( яч ) my.
S!4ч?r^ anas'nan ( sa^яrr: ч^ ) not eating.
SW% Brahman ( t w^ ) O Brâhmana !
safaris alithi/i ( ч^ ) a guest.
тчзд: namasya/i ( 44iчrcrсs, ччч ^тчт: ) venerable,
worthy of salutation, honorable.
4U8 nama/i, salutation, hail.
3 to ( g«i ) to thee.
чгет HStu ( 433 ) let be. «
sv^ Brahman ! O Brahmana!
wfw svasti ( чг, ч^ст, an indeclinable ), prosperity,
welfare.
4 me ( 4чi ) to me.
чгщ astn, let be.
ъщщ tasmât, therefore (because you dwelt without
food three nights, and so I became guilty) or
tasmât prati a^r ия>ч>тттч " in order to remedy
the evil eifect of that."
яга prati, for each (night); or ( ияУчттттч ) in order
to remedy.
A* trtoi three.
18 KATHA.
чття, varân, boons ( «Втччтч гчччтя, ).
*чп«» vrinîshva ( чтяч**, ччч**, *Я$ч ) ask, elect,
choose, take for thyself.
Because in my house, O Brahmana! thou an honorable
guest hast dwelt for three nights (without food), therefore
let there be salutation to thee and peace to me ; therefore
three boons, one for each night, ask.
Mantra 10.

4ÏtlWbfftz4Ï 4тÍH Ч?%Т I

sa^ч: —$ яйт чтчтччдап дччп чУччап sАччs ччт чт arfa

( чта ) зетщ ; тчя. тЫ чт ччгч ( чт чГч ) читч: чч, ч^ч, ччf яятят
ччч чт ччГ II

Ч^Н—ЦЦ ХП-fôàT ЧЙ^сТТ^гдТ^ ( 9IT^cr^4!^tr

îfçт ) % Ч^Т Tr^^t Ч* ЯГЩ fë«fb*cftí% *ffàw-
f%^rrrrf%rr: ITCW4HT: I *тт*fïr ЧТofrт *Щ facti «ft-
сПТ: sftcrCtaS^ ^т^ïтf^Frà: I fàN ( tdcUÇHftfèr)
WRAIтH jjftcí *Т ^f* ЧТ nf?т TTcffa:, *TOтf5r lîfa:

4<$fè4Tf4^4cr ^fèr^fère ЗТ^ггерГСЧ wrsífatf^-

Я^ТТЩ ( ЦЪ^Сщ ) *-Ч$ГЧ: Il
 MANTRA 10. 19
*ГГЩ-ччтт sânta-sankalpaA ( чччтчтs ч4wft ч^ч чт чга or
ч*тч% щчтчч^т чW ) calm of thought; having
no anxiety as regards me, i.e., my father should
be free from anxiety on my account—not trou
bled with the thought " how is my son faring
in Yama's abode" ; free from doubts (regarding
my fate).
дччт: sumanâA ( ичдччп, 1?тчччч«: ) good-hearted,
kind, pleased in mind.
ччт yathâ, so, as that.
Wт5 syât, he may be.
чтч-чяп vîta-manyuA ( fan* тгч:, чтчча: Атч: ) free
from anger,
«ггач* Gautama/i ( чч тччт ) Gautama (my father).
чТ чtГV mâ abhi ( чт итч ) towards me.
Çî4r mrityo ( %??4т ) O Death !
я?-чте tvat-prasrishtam («ччт ГчГзтч<к йГчч^учта, ог
^чтЭтчч ) by thee discharged or permitted *r
sent back or dismissed (towards home).
<
чт mâ ( чтч. ) me.
чттчч^ abhi-vadet (чтттч* чjsarnj) bless (me), greet,
[or чт зчГч=чтчга towards me, ч^з he may
speak, as one who recovered his memory],
ччтч: pratîtaA ( чтчГччтччщ, *пчч%Га: ) assured in mind,
remembering, assured of (soul-identity not think
ing that the corpse has been obsessed by Fome
elemental, and thus may not shun me, as people
2® KATHA.

; ordinarily do in cases of persons recovering from

death) R. sтит яч чУа: " with the old affection ".
*?rç etat ( ч^пч'т) this, or ( чх)
ъчтчп trayânâm, of the three.
ччч prathamam, first ( saт^т )
чт varam, boon.
*% vrme ( чr^ïhi ) I ask or choose.
O Death ! so that my father Gautama be calm, of thought,
pleased in mind, free from anger towards me, and that he
may greet me with old affection, when sent back' by thee,
this is the first of the boon I ask.
Mantra 11.

ЧЧТ ^^Tт^fàcTT TTçftcт

ЩТЧсЧЯШЩ\: ■^щт^ЩТЩЩЪЩ ^ЦМsЫ:ЧТЧ?* J <зт-

 MANTUA 1I. 21

îïtsrt H
ччт yathâ, as.
3twrд purastât ( яч^, or щчкчиц чп»гаs ) before
M. or a person coming back from sojourning
in another city (g*::-city.)
чГччт bhavitâ ( *Гsтога ) will be.
деттч: pratîtaA ( чafasrç щ, т^гггпгечтччпп ) assured
or recognised. R. with old affection.
зтгсшГчs: AuddâlakiA ( зфшчга ъчич or з^шч< чч ) the
son of Uddâlaka ; or Uddâlaka.
чггчГчт: Arunih ( згога чгчяг or чгечтчт: ) the son of
Aruna or Arunâ (mother). Son of two fathers,
according to Sankara. The son of the father
called Uddâlaka and the mother called Arunâ,
according to Madhva. R. Of the clan or Gotrà
of Aruna.
«rç-n^ï: mat-prasrishtaA ( ч^гсщ, ччт ssrg^ra? or
*^-иГч<т: ччщ) through my favor, or (when
you will be) sent back by me.
ЦЗГ sukham ( и*я ччт:) peacefully, with tranquil
mind.
ттдЬ râtrîA, nights.
чгчат sayitâ ( дя, ттчтчтчгтт ) will sleep.
22 KATHA.

íta-vg: vîta-тaпyиA, free from anger

?чт tvâm, thee.
*?Гч*ц dadrisivân ( 5S*rç ) R reads сгччт^, seeing,
having seen.
'Р5-дчГЧ mrityu-mukhât ( ОД sft*^, чч^чтт^ ) from the
mouth ( or proximity) of Death.
Jtqyk pra-muktam, freed fully.
As he was pleased with thee before, so with old affection
Auddalaki Aruni will be (inclined towards thee). Through
my favor, he will have pleasant sleep in (future) nights, free
from anger towards thee, seeing thee freed from the mouth
of death.
(You) being dismissed by me, will be recognised (by
your father), as (a person returning home) from another
city. The son of Uddâlaka will be free from anger, having
seen thee freed fully from the jaws of death.

Mantra 12.

^FanÇ fÎт% ff 44 ftfCTntTföf

ч сне гц ъ згатгr firôfà i

чгчпт: —wзr чfà fisn* »rtf *гrW, % фИ чид ч mwfVr г ч

 MANTRA 12. • 23

wîf svarge (M. wn»jf«rlt я«тч^$ R. чпч яп *r«ft ч>я-

ччтччт: ) In the heaven (the loka of Vishnu) R.
Svarga is equivalent to Moksha here.
чfti loke, world
щ na, not
*nr bhayam, fear (from disease &c.)
Мч* kin chana ( йвРчстч M. ГщчГч ) not the least,
«rer asti, is
ш* tatra, there (the Heaven- World)
rt tvam cpi\, M. и * «i?4, ftreчrorç ) Thou (O
Death, art not there because thou being the
Teacher art on another plane.) R. «wfa thou
dost not rute there.
щ na, not.
шччт jarayâ, by decay or on account of old age.
Гч^гя bibheti, is afraid ( M. asftanirt ) i.e., the inhabi
tant thereof.
4Î* ubhe, both.
«toarт tîrtvâ ( чгГяжчт ) crossing over, leaving behind.
*У"ч^ V asnâyâ-pipâse, hunger and thirst.

vtatrFaT« eokâtiga/i ( «tat sr«\w «row, M. ^4Sтяfà«i4iw^ )

out of the reach of sorrow, being above sorrow,
free from mental pain.
24 КАША.

^í% modate ( f«irêr, M. щ^чдччГя ) rejoices, experi

ences pleasure.
«n-Ä« svarga-loke (rс«% M. дч^вггсттчт) in the heaven
world. (The repetition of the word " heaven-
world," is either for the sake of showing honor
to it ; or to point out that this svarga-loka is
not the Vishnu-loka. but the popular well-
known swarga-loka, which lasts for a Manvan-
tara).
In Heaven-world there is no fear. O Death, thou art
not there and decay does not frighten. Crossing over both
hunger and thirst, the sorrow- transcended rejoices in Heaven-
world.

Mantra 13.

1JcГ^%cft4?Г 4% Ч^Щ II N II
55гчч: —% 1**т * w ««г ъ?и ardifV, я* ^çf q $ч иге яягУ;
яn rotan ( ччччтитят: ) ^а^я^т чщ^т i чa^ Гga^ ч^чт f% и
 MANTRA 13. 25

ч sa, he ( нF^jsï
г. e , your honour.
W tvam, thou ( од: ) !
stTf agnim ( M. чтгцчтч*ч!^ ) Fire : the God Hari
under the designation of Agni.
wзír svargyam ( иччЪ^1 шгячт*Н*[сТ, M. wr-чтчч )
that leads to heaven, which is the means of at
taining heaven. R. тч ччтзрт that whose purpose
is Heaven. The affix ч is added by the Vârtika
toPanini V. I. 111.
япйГч adhyeshi ( wtfa, зттчтГч ) thou rememberest,
knowest.
ОДТ mrityo ( t чпчт ) O Death !
pra-brûhi ( ч<чч ) tell, fully speak,
tam, that or this (the Fire on the altar which is
called Hari.)
щчхъгч sraddadhânâya ( ч^redi ) to the faith-ful. R. To
me who desires moksha.
чçrç mahyam ( *чттГч^ ) to me (who desires heaven.
M. Not merely because it leads to heaven, that
this Fire-sacrifice should be learnt ; but be
cause it further leads to Mukti also, as follows),
**ч^4¡t: swarga-lokâA ( wзrr sft$т ччт t ч^чсигят: ) 'the
heaven- world-dwellers. M. Those who live for
26 KATHA.

one Manvantara in the Svarga world, and obtain

afterwards Mukti there) R. Those who have
reached the highest state aud have attained the
form of Highest Luminousity —the true form of
Self.
ia^»rei amritatvam ( чгчтоат, ^чтч; M. 5m ) immor
tality, Deva-hood, Mukti or liberation. E. The
state preliminary to Brahm-attainment, the
state of having the same form as Vishnu.
*ra% bhajante ( япгчт»и ) reach, attain.
l*w^ etad, ( яги Г«rei#, чъ ) this (science of Fire.)
fç«fàf dvitîyena, (M. rçwW ) by the second, or second.
ï% vrine ( mv4 ) I choose, I абк.
ч^чт varena (M. ( чt ) by the boon.
O Death ! thou verily knowest the Heavenly Fire ; teach
that to me who have faith. The dwellers of Heaven world
enjoy immortality. This through the second boon I choose.
Mantua 14.
и à a^fa я§ % fistol

sRSrràtaТfFm^ Triant
fà%?srôcïf4i%i 3fТЧТЯ II \)i II

w5 «fît я*тч^ (w) ччч1ятчеттй чт: яппет ( чптеч ) ш чп »гстчт

qfii:—^i^Ft Ч&ТТЩ (яая«МНет-) ятФ«гай

 MANTRA 14. .27

чтчъч щч qvmnftfà ч*ччм я <чтс ( fkgtfà )

trjт тяынЗ^т тд^rтчт^ч:?* **чзстя i arfar тгятя

Çc*^ I ЧГЯ^сТЗГТЧУТТ^ШТаНТ ЧГО**ДЧ* T|gtg*fT*:

ч pra, (an upasarga, qualifying wñГч. Placed out

of context aa a Vaidika form).
3 te ( g*:f ) to thee.
жтпгч bravîmi ( ччт«ч ) I tell : explain.
чf tad, that.
* ui ( "4 ) which (SI. 4ч ) alone (thou hast asked)
4 me, (, чччччт M. чд v«nmr ) from me or from-
my (words).
РтЛч ( y*« ччщчтп чгс( M. erрftr* ) understand
(with concentrated mind), know, learn.
wзч^ evargyam, ( wrraГçïî, wfwnrt ) heavenly, lead
ing to heaven,
«rjr^ agnim (M. f4e*4 чгячтч* %H) Agni, or the
God Hari.
чГчiÄt NachiketaA ( t чfawrçj O Nachiketa !
 28 KATHA.
wrç prajânan, ( Гsпзтта*щ «* чц ) (I) knowing Е.
Thou knowing (this fire, wilt reach endless
worlds).
**»Д-*гУ*тг?т ananta-lokâptim, (^^чге^пттпгег*^ M. *п:чта
fWabTOтГFrç чгт^чтч* ) the means for the
attainment of the un-ending world or the
Heaven-world : or the world of Vishnu. Lit.
Infinite world-attainment.
чñi atho, ( чfV, M. ft** ) also, moreover. R. after
reaching the Heaven-world.
*Й*ц pratishthâm, ( щт«ч nA fittrç«** чsrffc M.
чftWvfanfg ) support (of worlds in the form
of Vsrât) ; ^the cause of the maintenance of all
worlds. B. «jsRтïfVi ч «чЪ Non-return to
Samsâra : fixity.
fefff viddhi, ( чrftff ) know.
Щ tvam, thou
Vi etam, this (fire)
fWW DihitamXfwf M. 5wtf fW ) placed, completely
placed, M. M. hidden.
Я*тчт guhâyâm, ( Гч5чт j¿* M. rónftroгsjYraf ) in
the cavity, in the Buddhi of the. Wise, in the
cavity of the heart of all creatures. M. M. in
darkness.
I tell thee, that verily from me learn thou. O Nachike-
taA knowing this Heavenly Fire, which leads to the eternal
world, (get thou) then fixity. Know thou it to be placed in
the cavity.
 MANTRA 15. 29

Mantra 15.

ЧЧТСЧ ЦгЧ: ф^ЪЩ *£'• Il ^ II

ssr^us — if ^г«тг< таТЦ ч*% ^чт* и Tтs т?ч<Т: чтча\: ат ччт чт

^çf^^%cîoîTT: г ЧсЩ^ЧТЧТТ: I ЧЧ ТКЩТ^Щ ЩзоЩ: г

( *^HÍtícт ) ЩЩ ЧЙ%?ТТ: cW I ЪЪ ЩЪ rï«NTff5çï-

I
5Г>«тГт lokâdim ( ^шчт^ зттГ^ и»пт«гШtятг$ M. чпЫ*«т
sггч эдтГ^ц ч■тtч^f) the world beginning, MM
the beginning of all the worlds (because of
its being the %st embodied), or the beginning
of all worlds, as being their cause, R. The
cause of the worlds.
ъЩ agnim. The fire or Haw.
SO KATHA.

9\ tam ( яук *Гч«я«т ятГчa M. fWferoi sa"wnt

чfV ) that (fire about which Nachiketa had
questiened) or Hari who is in the heart and
called Agni,
ччт* uvâcha ( чга*щ од: ) he (Yama) said.
я^ tasmai ( <тгЧ$я% ) to him (Nachiketa).
чп Yâh, what.
Х%щт: ishtakâ/i ( %я«гп w^я M. S«im ) bricks (to
be put in forming the altar) ; M. or Devatas (to
be invoked).
grafts Yâvatî/i ( Фитчт M. чтчд Фрпчет« ) how many
(in number : г. е., 360.)
чт vâ or, and
ччт чт Yathâ vâ ( **чн$гя^ч ич>тЪя M. чт?ччг>:чтчтжт )
and how (they are to be placed) or how (rauch
they should be in quantity).
4 sa, He (Nachiketas)
я cha, and
sifa api, also
îtç tat, that (which was told by Yama).
я?ччтс praty-avadat ( *пий* *ч**Д я*3^тття*щ M.
?Я|гсгаат7. ) uttered again, repeated.
чЛщ[ Yatha-uktam ( ч^* ) as it had been told (to
him by Yama)
ятч atha ( aчч iref^тtu* M. чячтст5п^ ) thea
(because of his aptness in repeating it, or
after the repetition).
 MANTRA 16. 31
гm asya ( ^íVííhhs ) (pleased) with him (Nachike-
tas)
щщ: mrityuÄ. ( ч*í ) The Death or Yama
S*t*4 чnr punar eva âha, again then said (in order to give
another boon over and above the three.)
3S: tushtaA, M. ( Чфвн ) pleased.
I He told him that Universe-cause Fire, what brscks, and
how many, and how. He also, repeated that as told. Then
Death being pleased with him again said (to him).

Mantra. 16.

*£1Й*и*Й*^ЦТ1Р TfTW II \i II

что*s—îftsrnmrs чÇТWТ ( ФЗ: ) tf ( чfчjhw ) чптЛд г J4J

ЧЙТ:- ( *НИРтНстгГ ) *3F<pT *fт*RT 4&¡ *Т>-

?Щ. I cI^ITf ( cït^fçr ) ЧЧ\ -|зЧЧТ^Т^^СсТ^ЯТ^ПГ-

32 KATHA.
«р<t tam ( ffciагi ) to him (Nachiketas.)
«irêïtf, abravît, (he) said,
игччтчs prîyamânaA ( итттгчзяч*, M. гnfаm*. v% ч»тгет )
pleased, M. M. being satisfied (at finding him
an apt pupil) R. Being satisfied.
чтгсчт Mahâtmâ ( чгрдгг: M. ч^тччп ) the Great
Souled, M. M. the generous : the high-
minded.
ч< varam, ( чд§ ) a (fourth) boon. M. WчTсsf
sте tava ( g^í ) to thee.
TTC iha (эттгаГчГчт? M. Гчгагччч) here (because I am
pleased with thee) or here (relating to the
Fire altar).
sa^t adya ( ж^тчт ) today, now.
сгстГч dadâmi ( ич^тгч ) I give R. «iГч " Let me
give."
5*í bhûyaA ( дsп ) another (other than the three.)
era tava ( чтчч5стч: ) thy (Nachiketa)
яч eva, alone.
:пит nâmtsâ ( шччтчч M. чттЧ^чтгягЧ^чжчч) by
name (known or called after thy name, as
Nâchiketâgni).-
чтетп bhavitâ ( чте^Гет ) will be (famous) or M. чщд -
let it be.
ssn:*. ayam, this (whose bricks &c. have been detailed
above.)
«Г«: agniA, ( T£чsfV?re4>j%: ) fire.
 MANTRA 17. 33

4fi srinkâm (чгсча* тлтчят чтетт, M. щтачтит) garland,

tinkling jewelled neck-lace : chain or 5Я$гтячт nní
«•Wirrç (this honoured) Path (the Path of
karma.)
* cha, and
ЧЩЩ imâm, this.
чт»ч:чгч anekarûpâm ( тЧГчш M. v% «чт w^Niï ) of many
» colours, wonderful, variegated. M. golden.
Multi-form.
ччтчт grihanâ (wrjrc) take, accept.
Being pleased, the high-minded Death spoke to him :—
" Let me give thee here another boon to-day. By thy name
alone this fire will be (known among men.) Accept this
multiform Path (of Karma.")
Mantra 17.

цтяч Цч Ъъяч fVrcwт ч«п^ Гя-чтят ъж*ч чпт*е. чтà и

fàfîr:=f^gf%fftfîîTfчr: > *fN WГТc+l I Ч J Ч%Т***-

3
S4 KATHA.

trwï?mcw*?* Trâ*%rà ?fà *тт*чтРттч: и Огатзд

srçnrTO ^зrтстч тъ\г$гч ï ъ^щ \ ппк^тт-

fw^rrFsicr: Tri-nâchiketab (Rarfen чтГчщ^лГ^r^тич ^ or п\

Гagr^viтсчт^Tîct ч^гтччт^ u М. ятГччш^тзт чттчч^а: з
" sттГмsкач: » ?Гп sjR«% ФЪЪ'. <В5гИ: и тзйтттГчАчт-
sгет ^¡--mmFsricг: и пччтщтча sптч«ачтчтп1чч*:
дч^ ) Не who has performed thrice the Nachi-
ketas fire-sacrifice ; or he who is its thrice mas
ter— ¿. е., who knows, who studies and who
practises this sacrifice. M. The proper gram
matical from is Nachiketasah ; the elision of ч
isa Vedic irregularity. He who has thrice per
formed this fire- sacrifice.
T?rfч: trsbniA. ( чт^пттчи: M. ^1: ) with the three
(father, mother and teacher), or M. with the
three (Vedas>r the Vedas,' Eik, Yajush and
 MANTUA 18. 85

Saman, or the Vedas, the Smritis and the Shish-

tachara. (the customs of thé good men) and also
the three proofs t. «., Direct Perception, Infer
ence and Revelation. R. With the three Fires.
чад ( иг<ч ) having obtained.
Sandhim ( Ф*г#, **»ч, wtvt ъфт*ч nmчf итч
M. ^чтГчча^аЗ, %TW^т3¡чtíf<B чччч аятт**
чtst^ ) u nion, ( s he Eternal Triad ) relationsb ip i.e.,
he who has been properly taught and brought
up by his father, mother and teacher ; M. He who
follows the three Vedas and knows the three
Principles (God, the Jiva, and the Matter) as
taught in the three Vedas.
tri-karma-krit ( ,ят<торп««ч* M.»ш Ф*ъ
гд*-ч$д
чнгт) three-duty-done. M. i. е., who has per
formed the three duties /-. е., sacrifice, study (or
austerity) and alms-giving R. who has perform
ed the three sacrifices called Ракa yajna, Havsr
yajna and Soma yajna.
tarati («Гчшигч M. Я^ччгч passes over, cross
?шз
es over—beconies free from ; MM over comes.
Janma mrityû, birth and death.
Brahma-ja-jnam ( nAfrw^W"" "
«ЧГЗГЯ
«Фч* *sÎт ** = ****• '*«• M. ww = *n«

the Brahmâ—born and omniscient. The All-

knowing child of Hiranygarbha. M. The
Veda-revealed-all-knower i.e. the omniscient
Vishnu. M.M. Fire which knows (or makes us
36 KATHA.

know) all that is born of Brahman. R. Brahma-

born is the Jîva. He who knows or rules the
Brahma-born is Ishvara.
%ч devam ( ^й^тзт чтчтГ^зчтет M. и^т^дчГчпт^ )
God (because he illumines all, knows all, or
because he sports in all, the whole universe is
whose play-ground), divine. R. The supreme
self, the God.
isí^ íáyam ( ^гч ) чorshipped, praised (by Brah
mâ &c.) M. M. venerable. R. should be adored.
тчтÇWт viditvâ ( ххщтт M. írret^f*з ) having known
(through scriptures) or directly realised. M.M.
learnt. R. Having known that the jîvatmâ
is the worshipper and the God the worshipped,
тчътщ nichâyya ( f*çvr ^ ^тетчт^ч M". r*r*J$ ) R.
Having realised, discriminated, having seen
(as identical with one's self); having reflected
over. M.M. understood. G. T. seven hundred
and twenty is the number of ishtakas in a year,
during the morning and evening sacrifice.
One should meditate thus "I am that Fire wor-
. shipped daily, morning and evening." R. Hav
ing realised his self as part of Brahm, or indwelt
of Brahm, or animated by Him.
чтиц imâm ( wf% л?ччт, дГг^чтччтачт чтж^ çаi
M. t^ттT 3{rt зЗттКЩ'Чзгя'чтпгечт ) this (realised
in one's Buddhi ; realised through the medita
tion in Buddhi ;) or M. this (taught in the vedas
&c.)
 MANTRA 19. • 37

чттчт sân ti га ( ччтга) peace.

*?44f atyantam ( чтттгл^ч ) M. M. everlasting, extreme.
чтя eti ( зrrjftГя ) goes to, attain?, obtains (the status
of a Virâj by uniting knowledge (jnâna) with
karma).
The performer of three Naehiketas sacrifice, the perfor
mer of three karmas, having attained union with the three,
crosses over birth and death. Having (more over) known
(that) the Ishwarà should be worshipped (by thejîva), be
cause He rules (this jiva) the child of Brahmâ, and having
realised (his self as part of Brahm) he attains this extreme
peace.
Mantra 18.

ia*üj4s —ч« гачтТчщт тч%щ чщ WÍ Г«тпрчт *# tiíVí?t тч^я,

ß çfà:—( ^ШЙ%?Т *fèî ) ¿ЪЩТ^^Ът ЪЪГЧт 1

ffff stî^t ^r^ч ^ f^f^r^Т «¡ct^jN аттестат

M KATHA.

?Êtà -4ffcr ) ^^^*ЧТ*ЧГсЩ II

Ч*т*ГГ Ш^Сс^Щ I *тT«rf^f?r ЧТО: I ЖЧЪ щщ:

гатотгчАа* Trinâchiketas. The Tri-Nâchiketa M M Не

who knows the three Nâchiketa fires ( M. Гнчи?
*ттЧ$аттГ8чдГч^:( ) Не who has thrice performed
the Naohiketa fire-sacrifice.
»чЯ trayam ! чsтЫ чт tîчг чтчттгз^ ччт чт M. чт тгчтт
^wñrítaí Гя^дч^чт^чат жтчт^7ят *7<*тчттчтчт
ча пч ) the three (the bucks, their number,
and arrangement. M. the nature ofDevatas.
their number, and attribute. ) R. The three
i.e. the essential nature of Brahm ; the esential
nature of one's Self; and the Heavenly Fire.
чщ etad, this.
 MANTRA 20. 39
• ГяrVwт viJitvâ ( ж»«пч ) having known (R. through
being taught by a Guru or through scriptures.)
4« ya/i : who.
4* evam ( ш*тч$« M. çiHtrmi« ) thus ( by idén-
tifyijg the Fire with the Self ) or ( by knowing
it thus ). R. with the above three-fold knowledge
of God, Jiva and Fire.
Гvçr^ vidvâr., the wise.
Г*3* chinute ( ГwraГя ) accomplishes M.M. piles up.
«тrVi»f nâchiketam. The Nâohiketa dhyana (or modo
of contemplation) (M. who makes the Fire-
altar in the shape of a falcon, tortoise &c. with
the bricks).
4 sa, he.
4чgTтiir^ mrityu-pâsân ( чгчя-^чтч-тт>т ffarfc «нччгщ M.
чячгящ ) the death-ropes (or lassoos). M.M.
chains of death (in the shape of sin, ignorance,
attraction and repu|sion).
jt«« purata/i, ( Wilt, даЭадtкчппч M. StГwrrrç )
from before, first, before the falling off of the
body or the passions &c. ; placed in front (or in
the heart).
trotzt pranodya/i, ( sj*чтч M. я^Я, F*w ) thrbwn off,
shaken off.
sftsтГant eokâtigafo ( nrrâr:îk»Г«r?r: M. Лп» srFa«ii«ai )
passed over sorrow M.M. beyond fche reach of
grief. See vierse 12.
4*ib modate ( sw «j/wГa ) rejoices.
40 KATHA.
wJràtà svarga-loke ( ^т%, Гяттггтчет*чиГячччт M. *тт
чггщ ) in the Heaven -world (the world of Virâj
or Hari).
That wise Three- fold-performer of Nachiketas sacrifice,
who having known these three, thus raises the Nachiketis
fire, he having thrown off the toils of death, lurking in the
heart, sorrow — transcended rejoices in the Heaven-world.
Mantra 19.

■qwïrrst n ^i II
4*44: — ( % ) 4Р5$сТ: ! t ^:ч»»ts sjГîl: ( s^f^s ) Ъ í^í^T
и^чт syprhrr » чтчте: ( «tt: ) ттч чч fi^t чъ *ага ячттаГ^тт
чтЧАа: ! фИъщ. чt f#«4 ir
<|ПТ:— ( rç^ifarerfè^cГ: ^3*ц: ) ^4%î ?fàffa■:

( tnr^T^írrí^cft^í^^ ) ^TTHÏW: I fàN ( ТТгПТ^-

( rfcftafflcSТf^ ) V4bd\4: I
vnt esha/i, this.
?» te ( gvf ) to thee M.M. thy. ( M. «Гea чfa iñ^f )
" Has been said"—should be supplied.
ягя: agni/i ( «rt: ) fire (other boon.)
итч$?т: Nachiketa/i ( Ц яТъчя« ) O Nachiketah !
<ет»§« Svargya/i ( «r<T4PN ) heavenly, means of reach
ing svarga.
 MANTAR 21. 41

irrç yam ( «fîfr ) which (fire.)

ч»^чг>чт: avri?nthâ/i ( чтРаич^чтгя M. fччi« ъТщ ) thcu
didst ask or choose.
í^rár^я dvitîyena ( M. fjprтtf ) by the second.
ч^чт varena ( M. ч< ) gift, boon,
^a^ etam, this.
чггяц agnim, fire.
яя tava, thy ( wд4r*Гч«rô*r ) i.e. by thy name alone.
щщ eva, only. 9
«arrafo pravakshyanti ( лчк^тт^я ) will call or M.M.
proclaim.
чпттч: janâsa/i ( «яТs, smr^^TSч>) people. This is an
archaic form of plural.
3чЫ tritîyam, third.
*í varam, boon.
чГп$а: nachiketáh, O Nachiketâb.
эчгНч vrinîhshva, ask. Choose.
O Nachiketas ! to thee this Heavenly Fire has been
taught, which thou didst ask by thy second boon. The
people will call this Fire by thy name alone. O Nachiketas
ask the third boon.
Mantra 20.

cffa: Il ^9 II

safçar ?ra ( «клчра ) ; сччт чтдпт?: чя^ гатп1 ( тччипчтч ) ;

*i- КАТИЛ.

чт yâ ( ччVтt4тт ) that which (well-known)

*чц iyam, гbis
Si prête ( ^â *g*^; M. ^чд^чт уей * *з^ ) about
the dead M. The wise Bay that the God
rules even the "dead" i. е., the men who have
become fully liberated ; the unwise say the
" liberated " are not under God's control. R.
Going off, departing, г. е., the falling off of
all bondages, г. е., in the state of Moksha,
afsout the liberated.
ftrF«Fчm viohikitsâ ( Зчч: M. ч^х: ) doubt. Enquiry.
чд*й manushye, among men ( ^w v ч3з^ ) about
(ihe liberated) men. "Man" includes all
living beings.
«farçrч *i asti iti eke. " Is " say one. S. There is an
Atma, beyond the body, the senses, the Manas
and the Buddhi —(above the physical, astral,
mental and Buddhic planes). M. Some wise
one say that there is a God who rules and
 MANTRA 22. 43

controls the souls of the dead persons end

of those who are liberated,
г чппт saшт na ayam asti iti cha eke " and it is not " (say)
-xnt ч 4% the others. S. There is no such separate
entity as the Atmâ besides the above four. M.
That God is not the ruler of souls.
*crç etad. This (doubt' or knowledge) M. ( ГeГsr-
Т*?чтг*ч»т, -сч g<¡B«W: SfW^nre ) M. This
subject of doubt regarding the director of the
dead and liberated souls.
FsrсTP| vidyam ( гчзттчтчгч )— I may know
чгзтччт: anusishtaA ( чттчтп M. Я^т^^^т ) taught, in
formed, instructed.
vm tvayâ, by thee.
sr* aham, I.
чти»} varawâm, among the boons.
w- eshaA, this (boon, this teaching or instruction
about the dead and liberated.)
varaA, boon. Madhva's reading is ^nj " chosen."
tritîyaA ( Swire: ) third.

There is this doubt, when a man dies, some say that the
soul exists, others that it does not. Mяy I know this being
taught by thee. Among the boons this is the third.
M. Over the dead and the (liberated) men, some say that
there is (a God who controls) ; others say that He is not.
(Therefore) this doubt (has arisen in my mind). May I know
this being taught by thee : of the boons, this is the third.
44 KATHA.

R. There is this doubt regarding (the condition of the)

man in moksha, some say there is (still an Individual self or
form or centre in Moksha) other say it is not. May I learn,
being taught by thee, this (true nature of Moksha). Of the
boons this is the third.
Mantra 21.

ЩТ яИЬтЯ II ^ Il
^г*чч: —m* %%: чпт чtт ЯгтЧГч<гтч<т, Гс ч gfaihí, чч: ччг
Tsrj: \ {Ч ) *т*$чs чтят ^ ур\*ч и чт чт эч^тат: г «т ( чт ) чщ
ssjrsrçч к

ЧВТ-Ч^ З**^ ЪЧ ЧН* Ч?Ч IwfoWMMIwfoll

'ÇrÇтçT^T S$ftfirf*îf?*a4 I ^ЖГ^Т5Т^ I ( *^tf*т )

ъЫ: г сИПТЩГ^rЫ ?fà ЧТЗГ: ( SSт?wf*rf?r )

Hb: Devaih. By the Gods ( ч^татч: ) by the sages

who look into the far.
ssra atra ( wwр; ч*gfa *чд fг?r чз?тт>чч ) here (with
regard to this matter, the subject of thy ques-
 MANTRA 23. 45
tion). К. датчадяк^ Regarding the form of
the liberated self or Mukti.
запт api, also.
P«faF«fc«î vichikitsitam ( *nwi M. чпгч^ ) doubtful,
undecided.
3a purâ ( gl ) before.
ч na, not
Гf hi, verily or ( чa: ) because.
g%чH suj neyam or 5% чs ( g*S ii ^ячтч nrft^i g^"
ira:) well-understood or easily understood,
sjf: a.nah ( lч4t M. чтяцв w^rïs ) atomic, subtle.
unmanifested nature.
чч esha, this (relating to Atmâ)
ч*: dharma/i. (M чтт4кчг$ чч: = 1441f.) nature,
or Lord (because he upholds or is Dhâraka of
all, therefore He is called Dharma).
sawf anyam ( sreГvrora яягачтчйтч3*гчпч sa" )
other
чт varam, boon.
su^i*« nachiketas, O Nachiketas
фШч varníshva, choose,
mmâ ( чп ) me R. The two чт both denote nega
tion in a strong and double form, do not press,
ie. do not press, do not press.
4Т ma, not.
*4«wfc uparotsîA, ( ъчхЫ чт «ríf« ) (do not) press (as
the creditor presses the debtor to discharge the
promise).
 *ß KATHA.

«Га ati, an upasarga to be connected with 4*

ЧТ mâ ( чт чРч ) to me, not. M.
?* srija or iаГа-^ч ( Гчдд яг* ч* ) let go (this boon)
4*4. (¡nam (чт) this boon. According to Madhva the
phrase чтГа &c. is the reply of Nachiketas. He
explains чтГачз1в mâtisrijaivam = 4ч (ejfi ивт^щ)
thus (in the above mentioned method) чт afiry
( saшви': чгЧнтг "st ¡Kг^ffs ) do not resile or go
back (on thy promise O Death).
About this by the Devas, even of ore there was a
doubt ; because it is not easy of understanding. This nature
is subtle. O Nachiketas ! ask another boon, do not press
me ; let go to me this (boon).
M. This (question) was left undecided even by the
gods of old, because it is not of easy comprehension. This
God is subtle (of unmanifested nature). O Nachiketas !
ask any other boon. Do not press me. Free me from this
(pledge of answering thee.)

Mantra 22.

^éfrvïTfà ftftftfbur fàuS гсГЗ^ ц?ц* ЧчТ §f%-

чJЯГЧ:— ( IтMiSîт1i ^ЯТч ) 1 фчЪ ! ззтхлщщ тНГса дтт Щ%1 чгч

ГírfVrfisГísH, ч^*ч ч ч graiрy ^тгч ( «ччГç ) ъ-щ ( тгет^ч ) чтет
^ wrfsк ( ^щчдгг?: ) ччГ: ч ч*ц:, ( чта: ) çа^g^qs «чк ъщц w
зr ( «Г« -çГа *чт ) а
 MANTRA 24. *7

çfàr:- тщ^тй vrfèicrТ ^rТf ( ^t^iТfqf^rfVRR-

сч« devai/t, by the Goda

ятя atra, in this (matter)
isÎ4 api, even •
ГчгЧпият} viuhikitiùitam, doubtful or had doubted
Гч¡чt kilu, verily. (I hear from Thee O Death that
Dövas had even doubted about it)
хя tvnm, thou.
* cha, and.
çî4Ï mriiyo O Death
43 yat ( чччтд ) because
щ 11a, not.
g^tf sujneyam, well-understood.
sjттч âth:•. ( сгзтеге: M. 4сfV ) sayest. S. I hear from
thee that Devas even doubted as regards this,
and because thou O Death also sayest that the
truth about self is not well-understood, therefore
I пак it from thee. M. Do not try to resile
from thy promise, why / Because, O Death ! thou
even sayest that Devas doubted it and -it is liot
weil understood, therefore &c.)
«Hт vaktâ, speaker
* cha, and
48 KATH\.

5НчЧ asya ( чч^ч M. ч?чзя тччч^ч ) of this

or the subject of my question).
c4Tgq< tvâdrik ( <чз д?ч: ) like Thee.
*Я«Ч:
aпуa/i ( чтчгaд■ ) another. ,
ч na, not
labhya/i ( *зпч-«ччгчг>$Гч ) to be found (even after
search among the learned)
^4S na anya/i, not any other.
vara/i, boon.
gw tulya/i ( 454: ) equal, like
чтгет etasya, of this
kaschit, what so ever
(Nach iketa said) O Death ! about this certainly of old
the Devas even were in doubt and thou also sayest that it is
not easy of understanding ; of this truth, a speaker like thee
no other can be obtained, therefore, like this there is no other
boon.
Mantar 23.

sa^чч: —( чч: <ачтч ) *гатдч: д^'^яЩ ?^,?> ( ачт ) Тч 4чÏ3

тпет Гстчч srtsrrç s4s 4^Ч ятчач цч\*1, чччч ( шгч ) чтчч чт^:
( ччтш «птчдч ) ч^яГч, тгтч^ «iТ* и
 MANTRA 23. 4Э

m^Т^ri^wçf цщ\ъц ( ^зпт%% ) *TТ3rf<rrîf%

*arfч« aátâyueha/i ( ч«с ччтотготтт йч>т яг^ M. чячтчГ«)

centegenarian, or hundred Uvea er years.
3ч-íVчn( putra-pautrân, sons and grand-sons.
ï^«ч vrinîshva, choose.
яjj bahûn, many.
чщ pasûn, cattle.
тfeГ hasti, elephants.
fctч4^ hiranyam, gold. LListi-hiranynm is a compound
Dvandva-ekavad-bhâva.
чпстг^ asvân, horses.
ijrôt bhûtne/i ( ^тчтат: ) of ea'th.
чrç mahat (nrati ) wide, very broad.
' зетчин âyatanam ( чтгч«} M. saГяfVчiÏ4r*[t!»w ) [нес», or
abode or portion, or чтачт tiW circle of empire
R. a mighty empire, or a glorious p*i;\ee.
yifasr vrinîshva, choose.
m svayam, thyself.
чт cha, and.
4
50 KATHA.
щ\ч jîva ( я &ч чттч ч<*< ч^iTssч4гçtт'T ) live (thou).
vx^t saradaA ( ичпч ) autumns (or rains).
Traд yâvat ( чтчс «ra^ítnгg^ ) as long as.
ТЧТч ichchhasi, thou wishest (to live).
(Yama said) choose sons and grandsons living for a hun
dred years ; many animals, horses, elephants and gold. Choose
»wide empire of earth and live thou thyself as many
autumns as thou desirest.
Mantra 24.

4Pftf*r II ñ8 II

stf щщЩ Щъ г щЪ ч^*ц , Wei ffwpwiTf^F f^-

4ïтWnfg4*i «д*п?Ч^: I
f»f etat ; цЩц niiïfkï* ) this (to these as n entioned
above).
 MA1TTRA 24. 51

35ч tulyam ( чуч M. wд чтГт?ччтдсч ) equal to; like

(un-to the boon asked by thee, or equal to those
mentioned above).
чпс yadi, if.
ччг% manyase, thou thinkest.
*^ varam, a boon (any other boon).
ь фЦ\*ч vrinîshva. choose (that also).
físnr
víttam, wealth ( Rg* ГсtччгчтГчт ) large quantity
of gold, gems &c.
гч^зпткчн* chira-jîvikâm cha (Гsrtsftчч%<j ) and the means
of living long.
"V^^ mahâ-bhûmau ( ч^тчт ^гЛ ttчt M. 3*ч$** )
(king) in a mighty land M. (born; in a sacred
land.
чГ^a: NachiketaA O Nachiketas !
?щ tvam, thou.
*rV edhi ( чч or M. w« ) be (Imperative of <sw to
be). Be thou (born or a king) in a big (or) sa
cred land. Or the word " edhi " may be derived
from гч ' to increase' and then, чтч would mean
ччет 'increase'. That is 'be thou prosperous in
a sacred land' ; another reading according to M.
is *VH S^ * Then the meaning .would be " Be
thou mighty in the land." . * ,.
щтчтчт kâmânâm ( f^pw 4гjS*T4J * M. «г«ргтчтчтч
tre% ) of desites (divine and human), amongst
those who are wished for,,sf '-'■■- ■ y; ' .
 52 KATHA.

wt tvâ ( ит ) thee.
чгтччт* kâma-bhâjam ( ч>тччтГ«тчт, ч>тчт^ M. «тГчачтч )
enjoyer : sharing in desires, worthy of hav.ing
objects of desire. M. a sharer amongst those who
are desired ie. One of the " adored " or " desired
ones " of earth.
«rtfa karomi, I make (for I am One whose яill is
never frustrated).
Ifthou thinkest (there is) any other boon like this, choose
that also. Choose wealth and long life, O Nachiketa, be thou
a king of wide world, I shall make thee an object of desire
even to those whom the world desires.
Mant*a 25.

яточ^ i %чт *тчтт: чкчт: 4r[T*ft *ф$т ц*чц\т

щ-^тщ: I 4ГТf4^?imТfчr: rôrçiTO *f%W>rft 4W

ъщч: —^ í чгтчт: *r«w\« 5^*": ( *Щ ) 44тW. «т4Г*( ЩфГ-

чтччя и тчтi ч^вт: ч&гн чтчт:, fcgnт: чГч чд»5: я^чЛчт: и Щ
и*;чптч:.«£птя: чГtчттч« i чтЧжтп nw чт чтупяЬ or чtч «3
чт iníh к
?%-(^жтчтr ffa) ърф'- чЪщХк&Ат (jчтттят
 MANTRA 25. 53

чч ye ye. what what it. what-so-ever.

чгтчт: кагаа/i, (чтччЬг:) objects of desire or solicitation
i З^чт: durlabhâA, difficult of attainment.
*w?rt$ martyaloke ( M. *f5rУ3s, чтз^$ чт ) in the mortal
world, in the Bhdr-loke or in the human body.
ччтч sarvân, all (those).
«тчт^ kâmân, desires (or objects of desire and solici
tation).
чт*сз: chhandataA ( *.^чти: M. *%^т3чгîч ) R. чЪц as
desired, according to (thy) measure, Jt. as
wished.
ятчтгет prârthayasva, ask thou.
ï»m imâ/i., these (divine apsaras, angelic beings, beau
tiful, accomplished, dwellers of Death world).
KтчтS râmâk ( tччгsа дччт-т M. т%чs ) women, lit. de
light-givers; charmers. M. M. fair maidens,
чтлт: sa-rathâ/т ( чс тчча'ч ) with chariots.
чязЬ sa-tûryâA ( ччтГч^т: M. 4тч*rt;t xtuài ) M. M.
- with musical instruments.
T na, not
î% hi, verily
ijvv. îdrisàh or $g7jУ îdrisî ( чч fVsrr M. icOi ч*чд )
like these,
54 KATHA.
чт»чЯлт: lambhanîyâ/i ( иппйчт: M. тчт: ) M. M. to be
obtained ; to be got.
manushyaiA ( чгч: ) by men (or mortals)
âbhiA ( M. tчтГ* зчаич: щ\?ч: ) by these
(damsels;.
mat prattâbhiA ( ччт ^тгич: чкчти^Гч: M. ч?
счп:ч: ) by me given.
ч^чттчет parichârayasva ( sütw^t ч^ичгачтГ? ^чт чптчт
•пчм: M. чРтя, %aft ч5 ) be served by them,
cause them to wait on thee (by washing thy
feet &c.)
чтчч<ч: nachiketaA O Nachiketas !
maranam ( чхчч*£ nvi wâjГw чп«т ?Fа «тSгV'r-
чÍtereч M. чt4rtftf цачччч^М ) Death (the ques
tion relating to death — the idle curiosity as to
whether there is or is not an Atmâ after death,
M. About the dead persons and the Lord living
in the dead).
чТ «дчтч*: ma anuprâkshî/t ( чт *ч ч^ч^Г* M. %ч т^5 )
thou shouldst not ask ; M. do not ask. R the
word чтя should be construed with чичт, ie, чт;чп
saд = utirr^ gw: ч^тс " after Death ie. the post
mortem state." The Death here means Mukti,
ie. the post Mukti condition.
Whatever desires are difficult of attainment in the mortal
body, all those desires, fully mayst thou ask. These women
with chariots and musical instruments, (may be thine). Like
them men verily cannot get. Be thou served by theso given
 MANTRA. 26. 55
by me. O Nachiketas : Do not enquire after death. Or R.
Do not enquire about the after-Mukti condition.
Mantra. 26

^т=чч: — ( чГчщэт: тчтч ) % ъъч ! ( ч>тт: ) *чЪттчп ; we«

ч^Ггсчтчп чд ччд Iter: ( ас .) ч^чГ^а и чч saтч «\Гчч зисч чч ; чч
aт^т:, fîчтftt Чч Чч ( Гчvi'd ) и

Ч5ТЯТ: ft ЖЗГ:тТвГГ: I *Д: ТЗГЧТ^ Ч^Т ft ЯШтРТ: f^т-

\

хч: svaA ( чГч'чГ'а ч чТ^т^ч чт ^Гч чТ<гетчт* чч ччт

чтч: M. ч^2s ) to-morrow (whether ihey will
or will not last till to-morrow, things whose
existence is so doubtful R. vn чгчтчт ^чт " not
lasting till to-morrow. "
чтчт: bhâvâA or M. R. saчтчт: abhâvâ/s ( ччч M, ч^чр
зтчтчт: ччпч ï.Га чтчт:, ччтчт: чпттчт:, чгчч:,
Г; б КАТНА.

«гтетт: ) lasting. M. R. not-lasting ; not-exist

ing, not stable, transitory R. which do not last
for two days even.
martyasya ( ч3*5131 ) of the mortal (man).
yat, because ( M. 4 ) = these. ( гrç ч*д = ч ч^ all
these)
antaka ( % ^т ) O Erider ! O Death !
чад etat, this ( M. ча ;гчгсз: ) these sons &c. Sin
gular for Plural.
sarvendriyâr?âm, of all the senses.
jarayanti ( srinsrafo M. заччччтеа ) (they) cause
decay. M. M. wear out; exhaust; take away. II.
The effort in preserving these objects of enjoy
ment causes the decay of the vigour of all
senses. S. The apsaras &c. and other sensual
enjoyments are all evil.
tajaA ( M. ч\ч ) M. M. vigour. The heat, the
energy, the fire, the vital fluid.
api, also
sarvam ( af ïrçrars ) all ( even of Brahmâ)
^Гчтгч. jîvitam ( чтд: ) life,
alpam, short.
eva, even, (as the life of a Brahmâ even has an
end, not like those of tho Muktas which has no
end),
1Гч tava, thy
 M A MTR A 26. 57

*ч era, even ( sreg or гамчт )

¥тfтs vâhâA (тчгсчs M. tчтГсчгсчтГч hч^wч ) chariote,
7ч Uva. thine
цчЛй or ?M. cwtУíí N?-itya-gíte or nritya-gîtam
( ç»îчч^чт*:, tт*ттч: $ччш иш) dancing and
singing (let be).
^. O End-maker (all these enjoyments) are transitory, They
exhaust all this energy of the зепзез of man. The longest
life is indeed short. Thy vehicles, thy dancers and singers
remain чith thee.
51 ANTRA 27.

s Щ Ч* H ^9 N
эт»чч: —чдч: тч%ч ч аччПч: s %д ( ч*т ) тат ( wt ) чуп:^

ч чхч\чт и

* mfcfeTOтS: I fä^ ( c5t^т^% f^wf^îfçr ) r^т ЭПТ ££"

^тт$ %т чт* ?fèï чтз: н rîff f^çafffèsKтiftTfrfl Ъ <M -* i g

58 KATHA.

щ na, not.
vittena, by wealth.
ачтгч: tarpawlya/i ( M. атапччЪп ) Satisfied M. M.
made happy.
manushya/i, man.
lapsyâmahe ( тч^чтя^ ) we shall obtain ( if we
have the thirst for wealth).
ritoam, wealth,
adrâkshma ( g*cч^t V4 ) when we have seen.
chet, if (S. If we have■ desire of wealth, we shall
surely get it, as we have seen thee. M. If or
when we have seen thee, then certainly we shall
get wealth, for life, wealth <fec. are secondary-
rewards that necessarily follow the sight of a
God like Thee-they need n>t be asked for separ
ately. R. Where is the difficulty in obtaining
wealth when we have had the good fortune of
seeing Thee, which is more difficult).
Т4Т tvâ ( wrrç ) thee.
jîvishjâma/i, we shall live
yâvad (ш ч^ M. чч чтч^т^ч: twfr чтчятГa
атчд """Я ) so long (as on the post of Yama art
thou the occupant, M. So long as of my life,
thou art the lord, up to that time I shall live :
for thou art the- lord of life.

N
 MANTRA 27. 59
■
^тат.ч îeishyasi ( ^Гч*чЗ, гrçji ^гt: M. 4t*ít чГчччГч )
thou wilt rule (thou remainest lord, M. or art
God of my life). R. So long as thou boldest the
office of Yama. So long as the lordly authority
of Yama is vested in thee, there is no one
who can take away our life, by disregarding thy
command.
I " w 'tvam, thou.
ЩК1 varaA, boon,
Я tu, only, verily (M. This indicates the supremacy
of this boon).
^ me, mine.
чхчЬчт varaîtîyaA, to be chosen
* sa, that ( итзт^ чтГчЯ чч ) which I have already
asked.
*ч eva, indeed. That is, how can a man who has
thf good fortune of seeing thee or getting thy
favor, have short life or wealth.
The man is not satisfied with wealth. When we have seen
thee, we shall obtain wealth. We shall live, so long as thou
rulest (as Yama). But that indeed is the boon chosen by me.
Mantra 28.

tfcir и чс и
60 KATHA.

^f%— ( Snft&nfàfa ) 3RТ*TCI& ^ЧТТТ З'ЯГГ^ТТ

Щ^кЧ ЪТ?ЦТ ТГЗПЯЧ l fbfètâ ^TТTWT'críT^ТÍTÍ'SR: |

л va -а *
чгс^тгатя щ i что ч#^?ц^: ( siftnnnqftrf?! )

SrçfàP1Тf^ srf^rГТT^ fà%4Т: l гТТЧ *щЬт{ч>ЩТЧЧ

sasftim^ ajîryatâm ( ч^цтГччиттачт M. ачяччт ; чщ« ичтя

ч*чт% яaт ) of not-decaying, those whose life
period never shortens : those who are lords of
life.&c. M. M. free from decay.
чптетчт amritânâm ( M. §*тчт R. у«тчт= of the Liberat
ed) of the immortals, of the Devas.
ч^î4 upetya ( щчччч M. ятч R. чтят, the word чэттг
should be supplied) having reached (the com
pany.) M. M. having approached, li. Having
understood (the nature of the Muktas who are
free from death and decay).
Лч^ jb'yan ( чтттчтчтчтт^ ) decaying.
tw. martya/i, mortal.
JWW: kvadha/istha/i or M. фттет: kvâdhasta/i ( S. $t =
^«V^t 314? sa«аттчтГс*гтч>т^ччт; тгетт ГячтГя тra =
фчде: u M. gî^vwt «f^r ; 3« $*; n JwrV, Г«*j
чят^ч щщт^ щч srrñт ?га sií: u ) S. Earth-lower-

>
 MANTRA 28. 6!

staying. A compound of three words 5: = Earth ;

sots = low or down i e, lower than the astral and
other regions, w = staying. That is a person
who lives on the lower earth ; a denizen of the
lower sphere. Another reading by S. is цпгстта« «=
" who, given to these (pleasures of having sons.)
M. g>*= where, srwr: = has been drawn down.
Where has the man who has approached the
Immortals ever fallen down ? Never. He alwa}rs
becomes or remains great and undecaying. R.
%iïсw. = Hbw have faith in these (apsaras &c.
understanding their unstable nature).
jwrç prajânan ( ачзтчтч: M. % ячтч^ тк$% ), stand
ing, knowing, M. O wise one ! R. fàr^«\ ' the
discriminating."
|Гя-впч^ abhi-dhyâyan (Гчжчч^ ч«гга^ M. ят^) reflecting
over, meditating over M M. pondering on. M.
Remembering. Wisely understanding.
ччт varna— ( n>Гa: M. ягстчгтгаг« т^тaзftчт Гч^чУчт )
"ф Colour, Song, M. M. beauty M. Castes like Brah-
mana &c. or the beauty of the body. R. A parti
cular form like the colour of the Sun : the glo
rious super-physical form.
<rà rati—( 1Й«т M. Гчччтдчязт' gr?r ; play, love, M.
the pleasure derived from sensual gratification.
R. Joy produced by enjoying the bliss of the
condition of being a Brahmâ: чта-ягетст: isa
compound word-meaning the ecstasy of union
(with Brahm)."
62 KATHA.

irôrсt^ pramodân M. ( я^гетччзпдчча Ц* ) pleasures.

M. the pleasure derived from the experiencing
of higher objective gratification, intellectual
pleasures. Or the pleasures of music (varna)
and sports (rati).
*fa-сfà ati-dîrghe, in a prolonged. R, reads татя-чгэт in
a very short.
«\B»fi jivite, living.
$т tчa ka/i rameta, who delights.
S. Reaching the presence of the undecaying and the undy
ing, and knowing (that higher gifts can be obtained from
them than wealth &c), how a decaying mortal, a denizen of the
lower sphere, (can ask lower gifts) ? Who can delight in long
life while contemplating (the transitory nature of) the plea
sures of beauty and love ?
R. Knowing (the nature of the Muktas who are) free from
decay and death, how can the decaying Mortal, who has
realised (his own imperfection), put any faith in these ( ap-
saras) constantly meditating over the Radiant-Form, the
Bliss-of union, who can find joy even in the longest
(earthly) life.
M. O wise (Yama) ! Having (once) approached (the vici
nity) of the Undecaying and the Undying where (has ever) a
decaying mortal been drawn down ? (Even a long life is not
desirable for) remembering (the bye-gone) beauty, pleasures
and joys, who can find happiness in a long life ?
Mantra 29.
 MANTRA 29. 63
arc *псщ i Ъпч ъЪ ^íTgufir^ ят^rei^RTafè-

ч^ ч »ÍT I ч: чга: чг. ЯЧ ч^иРч^:, ïwrс VÍ чГчщчт: ч ч^з sl

üí^ ( 5а ) *^j ( ГчтчГапчч ) тчГчГчвд чВч, ( % ч?чт чттч

»:сfа ча,, îrg; чР? чг ( srenvsf ) и чтет *ft я* sgurVT,:, аwд
чхщ ) чрчч, чтчч!чт а ?чтз и
чЦ yasmin ( ЙЧ M. Гччч ) in which (after death or
in which subject), about which.
?4 idam ( ГчГчГчзчч M. ч?ч' чч йЧчшчт sansr * чт )
such ; ¿Aг», (doubt : M. whether there is such
ruler of dead).
ГчтЧГ5ктет»ч vichikitsanfei ( M. чтчтч ччт: ) People make
enquiry or raise doubt.
, ч.?чт mrityo, 0 Death !
чд yat, what (M. has not this чд in the text).
чг*ктч sâmparâye ( чt?гтч<тччч M. g?Rт " Гчтч^тччч! чтчта
R. 39<тжяч^ " ) S. about the next wi rid. M.
Fot the sake of liberation. In the matter of
the Hereafter. For the sake of Sup>rme libera
 64 KATHA.
tion. R. The groat Hereafter (state of the
liberated).
ч%Тч mahati, ( mrс ^.гччГчгте ) in the great, Su
preme.
wГf brûhi ( ч5чЦ M. ъчт*ч ) Say, teach,
ч: naй. ( sreгwrç ) to из.
тгс tat, that. M. ïT5 g *: = ч$ч 5aЭtчгеч*ч that- ie.
the essential form of the Lord who rules the
dead.
ч: yaA, what, as.
ЩЧЪ ayam ( Vfч ssrrm Fsnra: ) this (about the Atmâ).
чт: varaA ( M. ча^ч^чг'тттдапч**™ ) boon.
Я* gûdham ( »гсч 5тч%чsт M. п^ш ) occult, deep,
secret, hidden.
sjguftrç: anupravishtaA ( jttf: ) has entered or attained,
or is related to.
ч na, not.
5B»si anyam ( чт ) any other (boon).
а*n^ tasmât, than that (boon) ; or therefore,
дпгаaт Nachiketâ, Nachiketas.
ffУа vrînîte, Chooses.
O Death, as with regards to the Great Hereafter (the
condtion of the Muktas), they have raised this doubt, that
indeed tell thou to us. As this boon relates to the Hidden,
therefore Nachiketas does not choose any other boon. /
 MANTRA 1. 65

About which (people) have raised such doubts, that

(God) indeed, O Death, reveal thou to us (that we may get)
the Supreme Liberation. As (the subject of) this boon has
been kept a secret (so long), therefore, no other boon does
Nachiketa choose.

ЭТО !ЩЯГ5Щ^ Ц&ЧТ ЪЪ$( \

Mantua 1. *

recita: I гГОТ: *Д ЗТТ^Т** ШЧ ЦЩ^ fforët «Hï

щ vftx ъФЪ п ^ «
о^чш —^л: qarа. за ( ачт ) 5ч: saчrа., ^ ^ чтчтч д^
mtas ( а«ч>а: ) и ачт: *ч: saт^тч^я ( лЦ^т ) атд ( Гsm )
J 4íГа и ч: а йч: ^чГта ( этц% ) samа. ( чсчшта, ) ftoa и
<ията, anyat ( ^sтп» )'other, different.
*тч: sreyah ( Гfs iчà M. чзгетяч srírerá ) M. M.
Good. S. Summum Bonum, liberation. M. mo?t
praiseworthy, the, knowledge of Brahman. В,
the Moksha. The Path of Wisdom or Vidyâ.
saчrа. anyat, different, other.
ча uta (wfar) also.
4ч eva, indeed M. sa ivh, as if.
vni preyaA ( Гnчаra. M. Гmгаa^ атtтч?щГ<рчт»aчта

*çàçm £«wâa *Га f ччщ чз *т«г: ) M. M.

pleasant. M. most pleasing, the desired objects
5 '
66 KATHAt Дюнтдтд. I.
like wife, children &e. are. as if another. The
man who thus knows the difference between
Brahma-T-jnâna and worldly blessings, for him
these worldly things, wife, children &c. become
means of liberation, through right understanding.
This is the foree of " even." One giveafuture, and
the other present happiness. R. The enjoyments.
The Path of Avidyâ or Action, leading to endless
births and deaths, but not liberation.
й te ( Эч: *ччУ ) these two ( the good and the.
pleasant).
4^ ubhs, both.
Wт1T4 »ânârthe (nânâ. and arthe) ( Гчдячтжч or M.
гчяичтччж ) different objects.
3^4 purusham ( saГчуñ ч^тчтчттч rvivi M. Ц?х* ) a.
man, a qualified person, having particular caste,
stage of life &c. M. the embodied SouL
faites sinîta/i ( *пч\я', } bind. There are two attach
ments of the Soul—one towards the Spiritual
and the other towards the Temporal.
a%r« tayo/i ( M. $t« 9#w ) of these two (good
arid pleasant).
г щч«sreya/i ( M. l«l"»Trt ) the good (the Brahma
! Vidyâ).
srrwi« âdadânasya ( ччтстч щдт M. ачп^ч^г) of him
1 who accepts, who worships. M. M. who clings,
R, чтчтч ячячтч^ч who struggles for or endea^
VQurs towards Moksha.
 Valu. II. MANTRA 2. 67
*т$ sâdhu ( *rtw Г*r* M. тс wrôr*ч ) well, sus
piciousness, M. freedom from rebirth and worldly
existence.
4»Га bhavati, is or becomes.
ж*чА hîyate (ГчjsгS M. iftr чзта чтгттй чч ejt *гаГа )
M. M. misses, loses or becomes low, (is bound in
the chains of rebirth),
адгтз arthât ( д^чтатд чичттчжщ niУâcrrç Гчтчтд; M.
ч^чддчтат^ ) M. M. end ; the supreme object
of man, the Eternal.
ч: yaA, who (short-sighted person).
ъ u ( чч ) indeed.
ИЗ: preya/¿, pleasant (wife, children &c.)
%&% vrimte ( <ачт^ ) chooses.
Different is the Good and different indeed is tbe Pleasant;
both these towards diverse objects draw down the man. Of
these two, for"him who accepts the Good, there is freedom ;
but he who chooses the Pleasant, misses the object.
Mantra 2,

^?5ч:—ira? ^ Sui ч ъфЪц чч: s •íkí *зт ^т^ггтч ГчГач%!

4tтrç_ sreyas, good.

n cha, and
Йч: ргеyaA, pleasant
68 KATHA. Adhyaya. I.

* cha, and
^3«i^ manusfayam ( дw ) man
чa: etaft. ( чгт чя: It is a compound verb ; the upsarga
*ит is added to the Present 3rd Pers. Dual ?я:
from * " to go " ) approach ( M. m«r Гarça: or S.
чтяя: ) These two stay approaching him. Pro
miscuously surround.
«V tau, these two (the Geod and the Pleasant, the
Brahma Vidyâ and the Kâma objects) Dharma
and Adharma.
4«4Í\?a samparîtya ( т&щчтtчт, чячт щт^\^ч M. ч*ччг
чнчт ) fully understanding, reflecting with mind,
fully knowing. II. M. going round about;,
examining.
fafafppi vivinakti (^яз^чк^ra M. чгоУ ч\ът, й^т^ччт ^Гa
тч%ччГя ) separates, distinguishes (that the
Good causes liberation, and the Pleasant causes"
bondage).
чН: dhîra/t ( ч\чщ M. Гч%«\ R. iranns?! ) the wise,
the discriminating one. R. ftrar K4Ä=>i\tt
"who delights in wisdom."
чтч«sreya/i, the good, the Brahma-vidyâ. The Path
of Liberation.
f% hi (чч) only.
чЬ:: àhîvàh, the wise one.
sam (цча%) abhi. An upasarga to be joined to the verb!
vrimte. According to M. it governs the nouol
. preyasah and means яччтч "rejecting/'
 Vauг. II. MANTRA 3. 69
чте: preyasaA, (птчачщ стчгтечтГ? ч<тчт^) the pleasant.
f4?У% vrinîte, chooses,
ич: preyaA the pleasant.
ччс: mandaA ( ^"TfFs: M. ттгЗ*5Ът: ) the dull, the
fool, the man of small understanding, devoid of
discrimination.
^ %тт?чгз огд yoga-kshemât or yoga-kshemân M. M. greed
and avarice, ^тч^чтчтчтт зтткттЧ зччч Г5<яГчГчтТ
M. sSтJTn? твтччтГчЗгЬт: ; ч^ч ^¡ртт^ч f^m^ $ч: )
for the sake of growth and preservation (of
body &c); acquisition (of new wealth) and
preservation of old; the Path of samsara.
цч\ъ vrinîte, chooses.
The Good and the Pleasant promiscuously surround the
man. The wise fully examining them, distinguishes (them).
Ths чise cho ises the Gwdover the Pleasant. The ordina-y
man choses the acquisition-preservation (Path of Action).
Mantra 3.

Í * sa, he (m îrely emphatic, not to be translated).

( W tvam, thou
тччщ prlyân ( sprrfr*, M. ^тчтатс^ ) the pleasures
(objects like sons and чives.)
70 KATHA. Adöyaya. i.
тзтз^Лт^ priya rûpân, M. M. are delightful ( sptjks ттта-
ич<!тт^ M. ч^тч^Ыт^ ) seeming pleasant
(such as apsaras &c. or houses, gardens, &c.) M.
M. seem delightful,
i cha, and.
ч<тчт^ kâmân ( M. «тчтчщ ) desires. M. M. pleasures.
M. Objects of desires.
>чГч -итт?щ abhi-dhyâyan ( iW^ач^ зчт ^зГчта^ зашт^птс
?тчт^ M. зат^гсччт чïчtts) meditating, pondering,
thinking over (their transitoriness and worth-
lessness).
*íVi*г O Nachiketas t
5S?*rèrr^b atya-srâkshîA ( шчччпп^чточязт^ ajF* M. Ъф-
oi чщ sa*[: ) hast rejected. M. M. dismissed.
3WSTtráh anyat-prâkshîA ( 5Вчщ=ЗГ5Г«*:ч, итчЪ=55гат€Ь н
TOït^ sаfa, sa omitted as a Vedic irregularity)
thou didst ask the other (about Brahman)
ч na, not
*af etâm, thss (worthy of putting on the neck).
13ft srinkâm ( qГif $Г?чат ?f ччч^тП M. 'Çjr ig&T )
road, the neck-lace, the chain.
fVsfiï vittamayim ( ччнппч M. щзчт ча¥ ) leading to
wealth. M. golden (chain), strong.
згетн: avâptaA ( wVfasrç ) didst accept. M. M. hast
gone.
:гетт yasyâm, in which (road or chain).
тега majjanti, ( ч*<f:а M. ^чтззш: ччтт ) sink, fall,
or are attached, perislг, go astray.
*V*i bahavaA, many.
 VaM/I. IL MANTRA 4. 71

ч3*гtí tnantгsh)'âA, men.

O Nachiketis ! Thou having pondered over all desires —
the pleasing form?, bsst renounced (them). Thou didst not
accept this Path of Wealth, in which go astray many men.
Mantra 4.
15^ ftrôtf fSrvft ssrfàrçjт *rт ъ fè€rf%

$^*Г?сТ II И II
>а^ч:—чт ч этччэт Fa^rr ?Га Ятат, - çà $ç Fа^rctà Га^чУ s
5? Я-f^аW Гч^ТТчУПТч'Г чï$ s Wт ( wt ) чfч: чsтчт: * ?Г>ЩЧ?гГ II
f^ dûram, ( %Ьщ ч^ът^пч M. ^аитГдт Fа^ât чачтч )
M. M. wide apart ; distant; separated trom one
another by a great interval.
*t ete, these two.
тачт^ч viparîte, { tssrW -Щ1%ттс^ M. чtw Fa^g )
opposite M. M. leading to different point*.
ига Л vishûchî, ( Fa^üñ; чтзттча>, птяч<% M. Fa^pa^
Fa*g ч¡?rt5 ) different directions, different
fruits, causing different results : pointing to
different directions.
sтua^lт avidyâ, ( ч^тгаччт ) ignorance ( objects of
pleasure ) R. consisting of actions led by
desire.
чТ yâ, what'.
* cha. and.
гагвдт •сnr vidyâ iti, ( чг^ттчччт ) Wisdom ( leading to
emancipation ) ( M. чт з»г«дп Гчтптч^т %F?4<
 72 KATHA. Adhyaya. I

g^r vr& ч чгат vj я tVtiТ тга *гат *% çr )

That which is avidyâ i. e. other than vidyâ,
known as a means of attaining temporal plea
sures, and that which is vidyâ, these two are
far apart. ) R. Consisting of Vairagya, Wisdom.
stтHт jnâtâ ( Гчятaт летчат ^frrafh ) is known ( by
the wise )
fsrçjт-^Htaf9'' or я vidyâ-abhîpsinam or-tam ( raTíтrVisf M.
Гч^тГччгсГят ) Wisdom —désirer. Seeker of
knowledge.
чГч^«ГЧ. Nachiketasam, Nachiketa.
чя? manye, ( итчтГч ) I think, I believe orkn \v.
ч na, not.
<чт tvâ ( <эт ) thee.
«тят: Kâmâ/i ( ъччt« ячттч: ) Desirss ( like Apea
ras &c. )
чцч« bahava/i, many.
^5Í>g75rí or ^гг^чта: a'olupanta or lolnpanta/i ( я fk^с
сяч'а: M. спдчч^а: ?а^чт шччщ> я аa^ > M M.
tear away ; M. causing expectation or desire
i. e. the various Kâmâs did not produce any
desire or expectation or inclination in thee. R.
did not attract thee away from the Path of
the Good.
These two aie distant, opposing and different-pointed:
Avidyâand what is known as Vidyâ. I think Nichiketas
to be a seeker of wisdom, (for) the many desires did not
distract thee,

~N
Valli. II. MANTR\ 5. 73
Mantra 5.
ЧГГЧЯГЧТЧ^гТ^ гт^тят: щцгчптт. щщ^^ц-

■sft^WТTТ щrи?чт: и "* и

saГrçnчrq avidyâyâm M. (.и^сГчгс}яtг*«тч- ) in ignorance

( in study of sciences other than that of
Bruho<a ) R. In ignorance. in the shape of
actions motived by personal desires &c.
3iñ?í antare, ( *v5> чч■^сГ ?я ячГя ) midst ( as if of
deep darkness.)
ч■стчтчт: varean â-iâ/i, ( %?1чтчт: M. $яa яатт^чте«!: )
dwel.ing, being surrounded, those who worship
Tanmätras alone.
*чяT svavam, ( VÚ ) themselves.
vYrт: dhmiA, ( цщтчт« M. ъчящ <ífatчi: ) wise
( savinçr ' we alone are wise ' ). M. M. wise
in their own conceit.
ч?*щш p mrfitam, ( чпге-aт: snwjsnn: M. ът&пп чТщяъ )
learned ( versed in scriptures )
чятчтчт: manyamâuâ/i, ( M. *тча: ) considering. M. M.
( puffed up with vain knowledge ).
сзjrwMmrrs dardramyamânâ/i, ( "ятчжт стгзп srя« »лт^та
ч-ss'Sí M. яжтяч: ) going crooked. M. M. stag
gering to and tro. Distressed by the sorrows of
decay, disease &c. R. Another reading is " dan
 H fcAflIA. ÀDaYAYA. I.

dravyamânâ/i " constantly running; minds

always swiftly running, propelled by the fire
of kâma.
**Г*Лп>» pari-yanti ( чрсП-jbpw M. чпса: w^ftWт^
n-s^Fa ) go round and round ( to heaven and
hell ) : wander, go up and down :
5*t: mudUàh ( чтГч^Гч>я: M. 4sr«*«fr«M Зтпргт: )
fools, non-discriminating, deluded by* the en
joyments of kâma .
чг»^«т andhena, ( fF-jF*^'* ) by the blind.
*fя eva, indeed.
«пччтчт« nîynmânâ/i,, led.
ччт yatbâ, as.
чг*»т: andhâ4, blind men.
Dwelling in the midst of Ignorance ; but thinking them
selves wise and learned, the fools wander about hither and
thither, as blind men led by the blind.
Mantra. 6.

^ТЧ?3^ ^ II i II
>a?5*i: —ячгсте Гв"ячт%ч тцъ, чш яГя чтт: ч чтГя i »tf
«ттч: ( srFw ) 4T.i ( üi%: ) ч 5яГ>еa ^F-i чтч>, -jiт: Яч: я ( чч ) т»т

f na, not.
чта*Л4' sâmparâya/i, ( ФЛчл \тя чтчттч:, ч^т«:,
истшвичт*ч: 4Т4чГч1(ч: sii-зйч: чт<тч: М.
Vallí, il. Mantra в. 75
*г* %™Л*гят чччщ ) the Here-after ; the Next
World, the particular training necessary to
reach that. M. God ; the means of liberation. R.
The means for the attainment of the Next
World. «ч-чст-$чt = ч*сКто, чч%тщ: literally
complete-supreme-gone : the next world ; the
scriptural practice ( sâd han ) leading to sam-
paiâya, is called Sâmpaiâya. Or that which is
attained ^tta ч*ча) fully, (sam,) after (para) the
falling off of the body is called sampaiâya, the
next world. The means of attaining it is Sâinj
pâmya. M iy not tiamparâya mean " the com
plete (sam) merging (iya) into the Supreme
(Para);" and Sâmparâya the science that
leaches this complete merging.
й:а-чна prati-bhâr.i, ( яа«шя M. я чтГя ч »этятчгач^т
■«тага ) appears. manifests, ( God does nut
become the object of knowledge.)
4Ш bâlam, ( шч^Гяа M. чтячсчт ) the child, or
who is like a child ( ignorant and non-discri
minating )
Я4Т^а pramâdyantam ( ячт^ $l»à д-зтчоттгсвг^тзтчд
чгтчтяччч. M. H4Т%т^á ) acting carelessly ; heed
less, whose mind is attached to sons and
cattle &c.
тч^счт^ч vitta-mohena, ( ГччГчГч^ч «Гч%«а ) by the
delusion of wealth.
*ч mûdham, ( аччи«я'ч чит ) deluded ( surroun
ded or enwrapped in Tamas )
 76 КАГНА. Adhyaya. j.

ъЫ ayam, ( grsmas *íY чд-чтчтГ^ frörei M. »j*ft«¡ )

this ( visible consisting of wife, food, drink
&c. ) M. The physical plane or Bhû-loka.
irresi loka/i, region, world.
h sarêа Da asti, there is no.
чti paraA (53f«5У çrt<si M. 5итдГ«чч: ) M. M. the
other. The invisible world. M. The worlds
ab >ve the Bhû.
чГа ir,¡, r.hus. R. another reading is от " also."
For him there is neither this loka nor the
next. •
чтчт niânî ( ч*ч5ftsu M. ^ззтч rknx: ста чтЯ, ^Гччта^ )
thinking; M. the proud, who thinks the world
ly wealth &c. is permanent. R. 5чтЛ= Wrong-
thinking, deluded.
дч: g*: pnnaA punaA (srfs^r) a¿ain and again (by being
bons ).
97f vaeam, ( s^ft*аr ) control, M. M. sway ; sub
ordination.
5»тч3fîii âpadyate, falls,
ч me ( чч, ч?^п M. ччъч ) my,
The way to supreme Liberation dues not appear to the
child deluded by the illusion of wealth and acting carelessly.
For him t ere is (peace) neither (in) this world nor the next.
Such a deluded person falls again and again under my control.
Mantka. 7.

^arSrrgftre: нэп
Valu, И. MANTRA 7. 77

; чтит, sгаг*д *srsr*чTs;s<tт*тWfîrчт^ ) чтчт ^ат * mns и

**чттч Sravanâya ( **чга <^ M. чaчптдгамГ^т *
*чГа ) for the sake of hearing, to hear. M. What
does not become object of knowledge produced
by hearing. R. many persons have not the
good fortune of having heard even of the
Supreme or the Supreme-liberatson.
sаfa api, even.
чçFh: bahubhiA, ( **& ) by many.
ni yak who ( the God called here the Sâmparâya
or Liberator or Here-after ) R. The Supreme
Self.
* **-,: na labhya/ь. ( W* finftm *™ ) noo to be
obtained. M. not become the object of know
ledge.
чпттгеr: ) SrsnvantaA M. ( V*V4 ч чwwtaj* )
&~ "гt С api, even hearing ; knowing only by word.
bâhavaA (*ЭД| чЛ ) many ( others ).
yam, whom ( the Atman ).
„ fi^i: na vidyûA ( ч ***■ **^:< s*ч*?5™"* *
• - Г„т1ft3, M. ч *тчГ»з «rwí* or ччтчАч ) dsd
not know ( fully or.rightly ).
WW*, âscharyafc ( «рт*ч ***3 *fw$*W* M.
5^ч: ) wonderful, ( rare among the many ),
difficult to obtain: rare.
*& v*ktâ, the speaker. M. ( wnnpwîHIr ) who
w КАТНЛ. Adhyaya. I.
teaches (Him as He really is) •, teacher, expoun
der.
5ч^ts KusaiaA ( vr$m: Ф* s3**3 ) able, competent
( is the person who after hearing of Atman
finds it )
saw asya ( ш*чч: M. те) ) His ( of the Atman or
M. of the Speaker),
ч«тт labdhâ, finder M. ( ит?т).
âscharya, wonderful,
jnâtâ, knower. M. M. he who comprehends.
51^пзГ:П|г Kusalâ^nusishia/i ( тчдчч чтчтчч чдГч^ «^
M. чотчт^дГчтчз: ) taught by an able teacher.
M. M. taught properly or ably.
Mantra 8.

ячшщ и с и «з
>ч**т1: — чч: ъъЪ« *Í4r Лж: ч fragas ччтч, ъфп пт^сччт'п г
«зятЛтВ4 зти чГч: ч 5чгет s ^зщчтчтщтд «^ащ чппга^ и
ч пa, not.
ч?4r narena ( ччч^ч M. ^зЯттч чфЪч ) by man (M.
by an ignorant man)
ъщ^« avarena ( ^чч, »тf raf тдчт R. sa*§ч, \ by an
inferior, by a person of uncultured intellect. К.
By a person who studies Vedanta merely ta
acquire learning, not realisation. Wчt: avara/t
(M. WTf¡£í ) not excellent.
Valu. II. MANTUA 8. T9
гrHss proktaA, taught.
** esha, ( чJтWт ) this (self).
giN: or щГё^ч:, sujneyaA or Suvij^eyaA (S«£ч»чfз4$чs
тч4тJ wr. M. g =ч*5тч^ ччгетотт ihn ) able to
be understood well and completely ; M. well
understood. M. M. easy to be knoчn.
WfMт bahudhâ ( saччгат M.чтчгочп^ч ) in many ways,
in diverse modes (such as, whether the aelf
is or is net, is it agent of non-agent, is it
pure or noRrpure &c. Is it in its aspect oJ'
Prakriti, the subordinate, possessed of small
attributes, having a natural (un-refined body
£?c). M. M. often.
Г^^гчттч: chintyamânaA. ( чгfcm: ) thought upon (by the
controversialists).
щищ —чНе ananya-prokte, not another taught (чи**ч чг?чч5
^п5чт затчт^ч чгачт^цгсттгчд^ч or Wcfgâ-

M. *si згзтч^а'Ч' %?ч тщ, щхфжъ«\Ъчч*11щ

чччцщ!Г(^\ saчят ^чц% ) by a teacher who does
not see another, any thing (separate from
himself,) чho has realised Brahman,. M. who
knows " I am not other than Brahman," who
knows no difference between Brahman and
himself, чho knows only the unity. S. The
non-other or ananya-Se!f when the Self is
taught.
гrftn gatiA ( запет Tгfer scmfVsranrr тчы or ^nГаs
or ч'чгсчтти or ч:чГч:=^ч^^:, фчрлтч M.
80. -'.: KATHA. Adhyaya.'L
* • .« - i *
.-'.-. '" чт^ ) going, doubta (whether it exists or not
&c), or knowledge or transmigration or (if the
reading be чтчГа ) want or failure in under
standing. M. knowle'dge. M. M. way. R. тая?
constant coming; and going.
si* atra ( ^Г^щ saгwr* M. *чгп«^ ) here (in the
Self or Brahman). R. чsni here (in this 'san
eara),
ч safer na asfi is not.
ът«\чщ anîyân, smaller ( ssгRrfw )
Гс hi verily, because,
sa^l atarkyam ( :aff SтJ^t* $*1* а«* M.
5вдчтчтзГ1чЧщ ) not conceived by reason ; not
to te argued upon, not subject of inference,
by arguing with untaught reason only; by
reason not illumined by guru. M. M. inconcei
vable.
чгд-ччтчт^ anu-pramânât (M. ( чдчГ^чтча: ^rarVчrç ) than
the measure of an atom.
Tt is not understood when taught by an inferior man ;
because It has been diversely thought of. When taught by
a non-Teacher there is then no going into It. Because
it is subtler than the measure of an atom, and not to be
argued.
It is not understood чell when taught by a person of
Lower Intellect), for It has been diversely discussed (by
such scholars without coming to any satisfactory conclusion).
When taught by a non-spiritual Teacher, there is no'going
into (undersdtanig) It. Because It is subtler than the men
sure of an atom, and not to be argued.
 Valu. II. MANTRA 8. SI
The sentence ananya prokte gatih atra nasti, has been the subject of
different explanation-!. Shankara gives the following four explanations.
1. Ananya—one who does not see another, who sees all as one, an
Advaiti. Gatih = doubt. "When taught by an Advaiti, there is left no
doubt about It."
2. Ananya— not—another, not different from Brahm, the atma being
the samo as Br.iiim. ft itili—knowledge or object of knowledge.}!." When
taught as non-di£Fsrent fr>;n Brahm, fien there remains n> oMier object of
knowledge haro.<— for that is the highest state of knowledge when the
у unity of the self is reaiáed.

3. Or gatih may тэап Sainara gatih, going the round of. trans
migration. " When the non-otherness is taught then there is no coming
back here."

4. Or the word might be agatih " want of penetration or comprehen

sion." ".When taught (by a teacher who has realised i tho non-other
ness, then there is no want of comprehension Ь re." For such a teacher
does not merely teach by words, hat opens the interior faculty of the
hearer, by which he is made capable of understanding the non-duality.
According to Madhva Seh >ol, this verse m»ans : When taught by a
learned but not a (j>?.anî- person, it in inferior teaching, because it has Ьечп
diversely discussed and is not easy of understanding. Rut when taught
by a non-difference-seer (an Advaiti), then is no knowledge at all (not
eveaof an inferior kind) about it. It is subtler thin the measure of an
atom (and therefore is not subject of perception! ; Tt is not to bo under
stood by reasoning (an.l therefore not subject of inference.)
The word " anya" should be taken in this verse in the simo sense, as
Vin the next verso. There Shankara explains щщ to mean a Teacher
rereed in scriptures (agamasl not merely a scholar. and a sophist., huta
student of sacred science. Ananya ъ)«Щ therefore would mean,
a person other thin suuh а Teacher ; a m л re loarnel man, a non-spiritual
teacher. Madhva is comUteut in both vorses -in. vestí) n3 fa<s )s anva
to mean " another"—i е- o te who knowi himielf other thai or eeiarate
{rom Brahm. In verse 8 therefore " ananya" means one who ido.itifle3
himself with Brahm,
6
 82 KATHA Adhtaya. I.
The Ramannja School explanation ii " The understanding (ava-gatiA)
which a person gets about the Alma, when taught by a person wso has
realiied Brahra and Atma, is impossible to be attained when taught by a
person of lower capaoity. Or, when taught by a person who has realised
Brahm and Atma, then there is no wandering gatiA) in Samsara. Or
ananya may mean not other i.e. one's own self i.e. when one tries te
learn it by hie own effort, he cannot enter into It. Or ananya may refer
to avara of the first line : when taught by a lower mind there is ne
understanding oí It."

Mantra 9.

wsj u <s n
ярчпи—чт щ WH, ччт чпт: яв2<гчтч^п i чтятч war iftjIT
двпгтч ( ч«rr« ) чя . ( шзщ^тчгч ) «wГet чттч wrgej zr%t m

щ na, not.
чях esliâ ( M. •То'^тчпстчпт; ) this (understanding
of Brahmrfn.)
«щ« tarkena wjfj—чг*яч^тйчт, by iirgument (evol
ved out of one's own brain, untaught by *
spiritual teacher)
•ига: mati/i M. M. doctrine, belief.
чпчччт âpaneyâ ( ятч*тчт or чпяэтчт, чтщт, щт»т»Г*чт
M. яп ятчччт vb 4с*iс: i «тччт жчячт ) fco be
obtained, to be destroyed, to be fetched.
jÄjrТ proktâ, declared, taught.
«#* anyena, by another (S. чп*ч-чтг«г9я «rr*t3w, M.
iror«j>.j щЦ xfk »пчэт nt^j чип WS'í'ewnrií )

-.
 Valu. II. MANTRA 9. 68

by a person who knows " I am other than

Brahman"; the understanding obtained by
being taught by such a person). S. By a
teacher who knows the Scriptures.
*« eva, verily, even.
34W4 Su-jnânâya (M. чг*«гчгчтттчччГя ) full under
standing or easy to understand, to realise.
> 2^ preshiha ( % тячттч ) O dearest.
ЧТ yârn ( чтет ) which (doctrine or belief)
w tvinn, thou.
ягтч« âриA. ( япготчГч ) hast obtained.
чта-.чтя: satya-dhriti/i ( тГчaчтчччт ■чГи« ччч a« щ M.
sjчгсч^тчтяГч ) M. M. true resolve, fixed in
truth, M. whose patience is never shaken.
яs bata, oh ! ( *T»;ïf ) an exclamation of яonder
Pity*
»re asi, thou art.
яят-f^ tvâ drik ( яa. jw ) like thee.
«\ g«rrç no bhûyât ( я: = ч«n*ir, sr4тa.=W«rтW., <ч*тд) M.
щ я%«. or n тхъ ) for us may be. M. there will
not b«.
«fVíía: NachiketaЛ, O Nachiketas !
ячгт prashfâ ( 7«n: ) questioner. M. M. inquirer.
This mental attitude, which thou hast got, should not
be destroyed by argument. When taught by the Other
(Guru) indeed the Self becomes easily understood, O dea
rest ! Strong is thy resolution. May we have inquirers like
thee, O Nachiketas !
84, КАТИ A Adhyaya. I.

Mantra. 10.

4^74t —üHfVs чтГттт сГ-т ч^ зттчтГч Гс ягя>( *npf¿ n urarâ

ЯН« *>чт «~¡ííís 3fs^t чтГвэдя: Ч1~я: тЧа: ftrai итнчТЧ, чРя н
»ГТ4тГч чес jânâ-tii ah a m-, I know.
ïHfW: т;Гя eevadai/i iti ( wrVi ) a treasure.
эдтчят anityam ( M. ъп=т№; saщтчтпт ч яа; frá ч
сГя safWw) transient. M. the Eternal— Brahman
( sa= Brahuntn ). The Brahman known by the
letter A ia eternal, and is like a treasure.
щ f\Г na hi, not veiüy.
5ГяЪ adhruvai/i ( ъЪ*Ъ M. я fais* -snr »rçТ счт â: ;
»ЭТ'яяярттпгА^ ) by the transient or non-
perm-uent. M. by (those who have) not the
(книг edge of the) eternal (Brahman),
viran prâpynte, is obtained.
fV hi, because ( ча: яа« )
Ï' (,i ,UV;l» í r*"* M. чтзяята ) the eternal, M.
the Ancient Brahman.
ЯЯ, tat, that.
ла: tata/i, theref ire ( ятчтя, чгс^чття, )
«зт n.avà, by nie.
яттЧ*я: nâchikefcn/i, the Nachiketa Fire or M. Of
N ifhiUptas.
frits ehit¡:/;, bus bern laid.
 Valli. II. MANTRA 11. 85

4% i agni/i Fire.,
■ЯтГят^: anityai/i ( чзятГсГ*« «т^^чтччд^таГяГ^чГа»:
M. or чтГ«гчязг«>: M. m vqt Ыгч ч^тИп ГччяпппГш
or чтч>тччт«т av^^'^rftj Впиич^чтчта; ft: )
by the not eternal M. by those who have
Brahman ( щ ) always ( ?пЫ ) as an object of
meditation, or those who meditate on A as
> eternal Brahman.
jf«lJ dravyai/i ( четт«сГч: M. ЗГ«пГчт ^ чя:*чЛГч fh )
things (like cattle &-..) ; M substances or facul
ties (like Manas ecu. as enumerated in logic).
WтWi^ 4lfV*Г prâptavân asmi, I have obtained.
f*CT nityam ( чт*ч чüi4 длЬт Г*кт ЧПЧ~*Ч1 M. vrmñ
Ж9 ) eternal (the status <>f Yama in the Heaven
world, which is compirakively eternal). M. or
the eternal Brahman.
I know that the Eternal Brahmin isa " Treasure"; and
that the Permanent is not obtained by ( those who have )
no (devotion to that) Permanent Therefore O Nachiketa/i !
I even have performed the Agnihotra, (in order to learn
devotionV And with faculties (mind, sens■s &з) fixed on
the Eternal Brahman, I have obtained the Eternal.
M antra.. 11.

J?4Wçft: ¡i \\ II
88 KATHA Adhtata. I.
[*** ) wm оттачк четч **j, *rяm яГaят gro* тал
sMl*Гr«ftt и c
4СТЧ»д kâmasya ( щщтЬ ) of Desire.
ч"ní âptim ( «wifg M. яття ) fulfilment, attainment.
wiH« JHgataA, of the world.
unreif pratishihâm ( *nr* M. игсигтч* ) the refuge,
the founder, the foundation.
withkrakofc { ч# Ъчч*ччЪ M. 4«rчifci4iiWi or
чччс*яг*т«то i of good deeds (the reward like
the states of being a Hiranyagarbha or the
First Logos). M. of the works or knowledge
(relating to God)
s>ч*W anantyam ( ятт»ит M» чпточ^, чтчгтгччгт ) the
endless, (M. giving) unexhauatuig (fruit).
W4«rw abhuyasya, of no fear.
fit pâ ram ( 4КХ Гsror M. iftx чr*nrс ) the shore
(where there is no fear).
•aftч Stoma ( щъч M. «RÍtuí« чЛчгетччдчтч'ит« )
praise M. the Mantras or hymns of praise.
чrç^ mahat ( «гчтчтпс ^»дчтРс чч^ячтя^тт »лН я a^
чс«. » Г«Knrarewrç M. ч?rm ■ *sr>%: чт*йч
яГачтсГч^ sjarssi ) great. The Praised One pos
sessed of many attributes like yogic powers of
animâ cfcc. and Lordship &c. That Mighty Praised
one. M. That Mighty which cannot be demons
trated by all the Praise-songs of the Vedas.
«ччг* urugâyam ( Гч*эт\чтт «if« M. ччГч« WBrftrfW»
ЗЗ^пт: чт ч>чя r?v чччгч ) the spacious way
 Valu, II. MANTRA 12. 87

(M. That which leading to Hiranyagarbha) is

sung by the great ones (like Bnihmâ ifec.)
чптат pratissiilsâm ( ччГа, чгютч^здпчтчтч M. дшчга )
the foundation, the rest. M. the refuge of the
liberated.
jpçnr drishivâ M. ( чrm ) having seen, or known.
, чтет dhrit.yâ ( чЗч ч*тсг£Гч ) with firmness of mind
M. M. with firm resolve.
чН: dhîraA ( WTчтJ ) the wi9e.
чfVïws О Nâehiketas.
«WStnftг atyasrakshîA ( чГчч^чтчгч ) rejected (M. чпр*
пгачщзs ) thou hast thoroughly renounced.
O Nâehiketas ! thou art wise ; for with firm resolve
thou hast renounced the attainment of desires, having seen
(the Brahman who is) the Foundation of the world, the
Giver of endless rewards of good deeds, the Shore where
there is no fear, the Mighty one praised by hymns, chanted
by the Great Ones, the Rpfuge of all.
Mantra. 12.

«ПСтfçf и ^ Il
4»ччs—VTts 5$чяч чдцщц 3VтГfW srfî<s « jnч t»
щ^ич>11Я|Гчччч ч*чнчч>чт «Tгfie л
гf tam, That.
5^5 durdarsam ( çs^ч тч***ч, saГчцччщц M.
8? KATHA Adhyaya I.
«fajrsrshihT ) difficult to be seen. M. known
with great exertion.
WS4 sasmVç Gûdham annpravis/síam (vtf «дцГч^

saз£тпгг = иtч<ччт ччзпптa: чГч^ ) who has en

tered into the dark ; M. who is unmanifesfc
and pervades (the whole universe). See I. 29.
3?rF<,W guhâhitam ( 3*тчт 35т ттъ ач ^чзи-ччтчстпа;
M. ччшщссчзсгат Гsà mV»nf, M. M. hidden ia
the cave ; placed in Buddhi, remaining in the
hearts.
TS^H gahvaresAíham ( t^ft fSre^ чгчжтччнч^ ntçfа
M. дтвЛ%ПЕча и ^ваsг«гт*тт^ д^ч^Л^ч: ) M.
M. who dwells in the abyss ; who stays in great
dsfficulties and dangers; M. who dwells in the
M'ukta-jivas.
gtni pinânam ( д^тач ) the ancient.
ч«П7ч-^ттГ*ч^ч adhvâtma-yogâdhigamena ( fîrч$*!j: snrt-

M. «тт'тетпИчтамтччч:, ач ) by the understsnd-

ing obtained from Adhyâtsna-Yoga or with
drawing the mind from all objects, and fixing
it in the self : M. by the knowledge obtained by
Dhyâna-yoga or the yoga of meditation. M. M.
by means of meditation on the self. Or чгипт:т —
чтч=тчгс«пчч
.^* devam ( чггэтгч M. жУзттУдоГчВас ) the God
(the Atman )
 Valu. II. MANTRA 13. 89

чщх rfiatvâ ( чгит «игсчкттуттт ) having thought

over or known or realised
v^ti dhîra/i ( 3%4tc) the wise ( having tho qualifica
tions of siavaua, mañana &c.)
ч4-*ft«V harsha-sokau, joy and sorrow ; joy at the attain
ment of objects of desire, sorrow at their non-
attainment : being fully satistiud with the bliss
-* of divine knowledge. ,
«тчтш j ih&ti, leaves behind.
The wise leaves behind joy and sorrow, having known
the God by the yoga of concentration of self, — Him who
isdiffiault to be seen, who pervades the universe, who is
in the heart of all, who dwells in the Muktas, the Ancient
of Days. ' .
Mantra. 13.

4*4ч4 II ^ H

( Гспа?а ^: 487S ) ñГ чк-^«т Гс *тгечт «\çâ i чтЧжяч. ( ята )

- щ% Гer?cí 45$ н
serf etail ( saтWTw ч*тччпГч M. *5T ) this (doctrine
of Self or Brahman)
чтят siûuâ (чс^vis *этт ) having heard.
'i^F'C'îçtз sim-ptri-grihya/i ( чггчтч.яятч.чr. чщчтячАч
чГ^ЧЙчтттч M. ч^тапигат «a\arç^ч дяш^псчя■-
чпсчт strei ) fully embraced it, or known it.
90 KATHA. ADHïAYA. I.

Having known It as separate from Jiva, and

dwelling in the Mukta jira.
Ч№ martyaA ( *т»ч<чт ) mortal.
J^pp pravrihya ( 333**, ^«sрта чт\тт$: M. «пчт
^s:чт у?ч ) having separated or known by die-
crimination. M. having separated it from the
various sheaths and from the various jivas äö
being distinct from them.
4*ч^ or M. чч5 dharmyam or M. dharmam ( *чтч
*^ч vr»*r M. «тTf чгt« ) Being M. the upholder
(of worlds)
чг; anum ( ^«f ) subtle.
»кгч etam ( «тwr ) this (Atman) orM. чч (»чтsпт) =
God.
члт âpya ( тггчг ) having reached.
*ч ea, he.
*ïrс% modate, rejoices.
whr-nгi modanîyam ( жч<Лч snwrtf ) what causee rejoi
cing i. e. the Self or God.
i\f hi, because.
4JWт labdhvâ having obtained.
Tчfa vivritam ( тч<тг£<тск, ^fWgчУgà M. ччгеч ) open.
«$ sadma ( »Ич5 "чч M. ч-jïïrc ) the house of
Brahman, M. the door of Vaikuniha Heaven.
*F*iаtf nachiketasam, for Nachiketas.
11ч manye ( «тчттч ) I know.
Having heard this (teaching of Brahma), and fully com
prehending it; the mortal, who separates ^It from the Jîvas)
Vallг. II MANTRA 14. 91

reaches this Subtle Upholder, and rejoices becnnse he has

found the Source of all joy. I think that for Nachiketas
the abode of Brahma is open.
Mantra. 14.

чг*чч: —чд чд ччтч зготч чтччтд чип», aw; фатучта swч

^чтя * W44 *"** чадГч в^ч к
anyatra ччтд dharmât ( *гг#чтд ччтдчтч1Я.
ЯфПГГЦ ЯЯ/ ч11Ч:«*!Щ Т^Я* M. чч saч*тсН )
other than Dharma (the performance of scrip
tural duties, their fruits and their agents) R. End
втччт5 anyatra adharmât, other than non-dharma. R.
Means.
чжгчтчгсчтд anyatra asmât (иГ^чта^ other than this (manifest.)
счтчтчтд kritâkritât ( $ч = «тч, чт$ч = чsтт* M. smi-
ЧТ^жтд ) effect and cause.
упд anyatra bhûtât ( чттчщтмтд «тчтд, M. saЛчщ )
other than the Past.
V cha and.
щтпц ч bhavyat cha ( чтГтиищ ччт чачтчгд M.
зпзптчч^ ) than the future and (the present)
чд yat ( fjv *чч чч^тччтт^птчtтЛч ) what (thing
which transcends all experience.)
яд tat that.
чиГч pssyasi ( чтчттч ) thou seest or knowest.
чд tat that.
ЯЯ vada (*tj ) say thou (to me).
92 KATHA. Adhyaya. I.

Different from Dharma, different from Adharma, different

from this c/t tin of cause and effect, other than past, future,
and (present time), that which thou seest, that say thou.
Mantra. 15.

^Я I ^f^Pcït ЩфЪГЦ5ЧТ&Ъ сШ Ч^ ЧЗГЧ1|Щ

43 sirve, ¡ill.
Чст« ve<lâ&, The Vedas.
44 yat, what ( M. m ) whose.
чс p-idatn ( ч^Лч, п.чЛч M. «14 ) word ( place,
go il ) il. nature or real form.
4iт4íГm â mnanti ( Ч1?ччтчт яГячтсчГ«а M. з«еттччт
я\«Г!1Г«я ) uniformly declare or demonstrate or
expresa principally M. M. record.
«чг« Kj>â nsi ( M. чялт?ччячтГ<5 щчтГччст: ч^ри )
pen in.ces or eicrifices or for attaining which
pen-mces are taught. ■
4ЧТч« Sir>a/'l, all.
4 c.«4, ¡liid.
44 yat, what.
4сf*sc viiilanti, they say.
4ч yat., what or whose.
чувън ichchhanta/i ( M. чд я>Гя^ т^«a: ччт«я« )
 Vaixj. II MANTRA 16. &3
desiring. M. The great ones desiring Whose
satisfaction or wishing to please Whom.
"**WT4 Brahmacharyam ( JT^^'tч^W M. гг5Гзгтчт
чччтЕтч} *^сгттГ*этт*т ) the life of a religious
student living in the house of his preceptor M.
the hearing, meditating ete, in o:der to realise
Brahman ; or the vow of celibacy,
-> ^cГîа charanl.i ( M. тазГатяТ^ ) perform
ч^ tat ( v^ ) that (iword ro goal)
8 te ( gwi ) to thee
*i padam, the Word, the state
гfcnhff- sangrahena (ïfô<nr: M. tfsftur) concisely, briefly.
ТРЙГч bravîmi, I tell
vu üm ( *sff •sht^г'eí 'sff тгзщ'Пчтт Tsl. ^ч^чгттпт
чпжт ) It is either the pound or the thing
signified by it. M. Om I swear or solemnly
promise to teilt his to thee.
*Гч iti
«тяд etnt, thi«
The Goal or the Word which all the Vedas declare, and
for Whose sake they lay down austerities, desirгng Whom
the great отлез perform Brahmaclsarya, that, Goal or the Word
I will briefly tell thee.it is Om. (M. That Goal I shall
verily tell thee : be sure of it).
Mantra. Iß.
94 KATHA. Adhyaya. I.

*Г«ГsП--**П1 Гt ** *** v%t ( чп< ) ччп Г* ч* щчх tí ( -KV )

«mr^fV чг** чштчт nrç, ( ч< snчt чт ) *^т* чw чч ( 4*îa =
Ггifwfir ) •
чдач etat M. ( яячт те ) this (which thou hast asked.)
f% hi, verilj ( fk fч4 чПИ I*ч3 ) or M. (r% v^
ччччиттчГд ^ää«V )
4ч eva, even ( qualifying KV i- e. чсцч )
Wчt aksharam (M. чpwfч ) syllable M. Indestruc
tible M. M. Imperishable.
Я5Г Brahma, Brahman (Inferior Brahma)
чщ ?X 44 etat hi eva, for this even.
чтч< akíhísram ( M. чсчтчч чтччт ) syllable or Indes
tructible.
чt param, the supreme, highest
ч<щтг чч wi etat hi eva aksharam, this verily even
Imperishable.
4twt jnâtvâ ( ччтепгаВт M. чигччптт чгтчт ) having
known.
ч: ya/t ( чггЧадт^ ) who
ч4 yat ( чкт»^ M. TZ ) whatever (higher or lower)
чгч»Гч ichchhati, ( «тчч§ ) desires
ч« tasya for him
*r$ tat, that ( takes place or is obtained ).
This Indestructible is verily Brahma (as manifested). This
Indestructible Om is the Highest, (Unmanifest Brahm also)
having known this Indestructible One, whatever any one
desires that he has.
 Valu. IL MANTRA 17.
Mantra 17.

*Т*ЧТ Я^Т^% *fta% II \Э II

>sг*sjч:— ччч «ш»ет vi, »тгтц «H!r«»f чК ( «ч<f * ) *та
ЩПЛет чтччх irçгчtà ( <n:n?rç «чtгач* ) ч^ет H
етс etat ( тт^тчттк: M. зетгте ) this (attainment of
, Brahman or this question asked by thee.)
«галет âlambanam ^M. чтет ) support, refuge.
iré Sreshíham ( mrsra*, M. ччч'т 3<arт*гr ) best,
most praise-worthy, the principal (goal of all).
Rtд «галет etat âUmbanam, this support.
чÍ param (згаt ч чtгаt тгчтгает^тч; M. чточгага«
тsмгеттгет ) highest
*та «rar«* чтат etat âlambanam jnâtvâ, having known
this support.
irarajWt ч^ет Brahma-loke mahîyate ( чх&Яц. **rF»
«чtгащ * *wsчt жя*% 4<*w. «raFч M. «тает
vtâ 3 я"* ) M. M. is magnified in the world of
' Brahmâ. Becomes Brahman, merged in the
Higher Brahman, or is worshipped as a Brah
ma if merged in the lower Brahman. M. Is
respected or honored in the world of the Lord.
Or тгоет>*s =■**«*«s, »ft** "tf"* *** ч,fk
Brahma- loka means Brahman itself as the world.
Is honored in Brahman.
Thia refuge w the best, this refuge is the highest,
having known this refuge, he ie hailed as « О great One/'
in Brahma-loka.
96 KATHA AdhyayaL
Mantra 18.

рчт^ SÍÍR II ^ II
^gs^чí —-jTj faч%5 ч srrgt fgit ттт ^r^g; ч *гдч ч>Гсa я
щ^щ i ич 4ivs i^iv. sjtssîs skt^tз ^ятчтч чЗ^ ч vréí а
ч no, not.
«пчч jâynte ( ^w^fî ) is born,
тэта mriyate, dies.
чт тâ, or.
тЧчГдя. vipasohit ( ччтчУ M. *KY ) the wise, the know
ing.
ч mi, not.
яЧ■ ¡¡y.un ( чпсчт M. чччтч ) this (A trun) or Lord.

ff*%5 kutasehit ( ч«ччгтчт §>чr^[ чntviwcrç «дт

Л. ъ4 чччгч. ^П7%?Гч я итчч ) from any
where (this self does not conve out from any
other utilise) or this Lord is not born from any
where, nor dotait die, as the Lord is without
birth und death, so those who know the Lord,
transcend birth and death.
ч щ^ч чг?Щ na.lmbhûva bischit ( ет^тщ ч *пччя: ч щ-$ч
wngq чтчтчттдя« M. ^^ча> »ятгстчтчт^ ч ч
ячгечяадсн} чтГня; ?Гя чтдч %а>с ëçëт^гатчач.
«ПЧГ4Я «4«Ч<В ЯЧтЫчЧДТ4Г4ТЧ 4ГтЪт ТЩ435ГЖТ V3
tar^ " ч чдч &с») nothing sprang from it.
From the Self nothing different from it came
Valu. II. MANTRA 19. :97
into existence. M. Essentially there is no
birth un<i death, the wise have no euch birth
und desth : hut even while in bondage there is
no bisL.ls for It.
■ч»s ajaA, unborn (essentially, though appearing to
be born)
Î*tï4: nityaA, eternal, perpetual.
srt<3т! eâsvstsft. ( ЗГ737 Гч*5т$ч: M, 4rFsnnт^i ) eternal,
everlasting, чithout change or decrease.
*5ч ayam, this (M. «fa: jiva)
50»: puâ'uJs ( gtrjpT wz чbns M. дtтч = £t$*,
ччгГл чччГч ) M. M. Ancient. S. Though old
jet ever new. M. That which enters (anati)
into bodies (pura) i. e. embodied.
ч na, not.
^«là lsanyale ( rVтаЭ ) i3 killed or injured.
Тигчтч hanyamâne, being kilied.
srftí earlre, the body (L^aative Absolute) or .
чттч ^$ api dehe, even the body.
He is not born, nor doth he die ; nor having been, ceaseth
se any more to be ; unborn, perpetual, eternal, aud ancient,
16 is not slain when the body is slaughtered.
Mantea 19.

чГ*чЧ: —трчт Ч*& ччп* %Д Çîf: Z<*4. *iт5 %3 ( ЯГ? ) ат ^чТ ч

7
да КАТКА Adhyata. I.

*Ч1т hantâ, the killer. (M. The jîva is essentially

unborn &c. How then one gets the idea that he
is the killer or the killed ? This idea is merely _
a delusion as shown in this verse).
%q; chet ( 4ПГ ) if-
чщЪ mányate ( Г^чГ« ) thinks, or meditates.
V* hantum (чГ<ччтГч ** «& ) to kill (If he
thinks " I will kill him the Atman") or M. «тч
«чт* rj to kill the essential nature of jîva.
V» hata/i, the killed or injured.
%д chet, if.
щчч% mányate, thinks.
Я* hatam ( saiwpi ч*tsi ) killed (i. e.) I am killed,
my Atma is killed or injured.
<3>ft ubhau, both.
ат tau, they.
iТ Гччт'ття« na vijânîta/i, do not know or understand (their
true self or Jîva)
щ чгё na ayam, neither this.
япя hanti, kills.
ч Ж«тt na hanyate, nor is killed.
If the slayer thinks to slay, if the slain thinks himself
to be slain, they both do not understand (its natu. e), tor
thu one neither slays nor is slain.
Mantra. 20.

ч . ■ .
Yalli. II. MANTRA 20. 99

ъ*яч«—ъъ 4<A¡ д^т«пГ=тГ^а: srw ч^тчйчтя, щ%щт 4^яrrç

ч(Я5д: *пд я*кщ я 4iwí: чГ?ярт (ч*т) ч*яГя ( а*т ) чЬчЪя«
( ччГя ) и
тачтЬ апо/i ( ячягд; ) than an atom.
«fftjUT, aniyân ( яд«ч: ) more subtle.
чся: mahata/i ( ччд чкчтчттд ) than the great.
чсЪптС mahîyân ( чгао ) greater.
WтWт âtmâ, the Self.
чтет asya, of this.
va■fc janto/i ( иттчптгегщ M. «пзгет ) of the creature,
of the jîva.
тят^п nihita/i ( sîiwjт,, W, M. fnяrт ÍW: )
placed ; remained as self; entirely placed M. M.
hidden.
35Т4Т guhâyâra ( «* M. fPс ) in the cavity, in the
heart.
«4 tam ( зsrwnf ) Him (the self)
**3: akratu/i ( saч>п» M. «<mчm fa, Гччта ж3
»jfiсч fajч^ ) free from desire M. Believer
( kratu ) in Vishnu ( sa ).
W« pasyatiM. ( чтчтд Гwrrm *чц ^цря wrçm
«тагсч^Гa) sees, realises in meditation, or
realises I am that.
<\<nr>«: vîfea soka/i, free from grief or sorrow.
чrgt dhâtu/«. ( ччт^Гя чкчттГя >щт*: «ftro чтгчтщ M.
Л ) of the senses (like -Manas &c), M. of the
Haxi or Creator. Sankara reads dhâtu prasada
ns a compound word. Madhva reads it as
dhâtuA genitive singular of dhâtri.
100 KATHA. Adhyaya. I.
>rorçr?[ prasâdât, by the grace, or by the tranquility.
чГ?итч mahimânam ( M. leгnf, ч*тд* чгсчгчт ) the
greatness ( the great qualities ).
WTwr: âtmanaA M. ( *mrс ) of the self. M. from
himself, as compared to himself.
More subtle than the subtle, greater than the great,
the Atman of this Jîva is placed in the cavity : he who
is free from desires and beyond grief, beholds by the tran
quility of his senses that majesty of the soul.

Mantra. 21.

sr«ï!»—( m ) 4tгчï*i çt И5тга ччтч1 чча: чтГa а ч^чц Ъч

чд чг*п «: щт заста н
чт***: è,4\mh ( snгГwаj, sr^ч: ▼* ^ ) siting still.
Çt dûram, far.
яжта vrnjati, he walke.
Ччт;т: sayânsA, lying down,
чтга yâti, he goes.
чччт sarvataA, every where.
чt: к яA, who.
a" tam, That.
;зпри$ madâmsrUm ( ччЫчфщ, vttfsiàv M. **$tч*^
ЯЗ* *ЧЪ аâburfà сГа и*™* saтgwW ) M. M.
S»h<) prices and rejoices not. M. Who is th»
CHnsp of rejoicing and grief.
.ÎB devani, thé shining one, the god.
Vaux. II. MANTRA 22. 101

ч4 чт«т: mat anyaÄ, Another than my self,

чта jnfttum, to know,
чг*Гч arhati, is able, or is worthy.
Unmoving it goes afar, resting it moves everyчhere
чho other than my Self is able to know that shining One,
the dispenser of pleasure and pain.
Mantra. 22.

щщчт—■Иt: чт*ч*%д *^*3 ч»а< зтчтога чстчт Гч$ «шпт

srafrí asarîram ( *%¡r *й« чтщцщгт чтят tf ) bodiless.

4^5 «arîreehu ( $*Гчсч»«ттРт гrft^s M; чтГчтс%з )
in the bodies ( physical, astral and devachanic.)
«ччЛд anavastheshu ( «*Г«чГа tfîfirf, что^З M. *W^Y
чттч^З sroí^ 1гдчсктчрт*Р»*т<"сгсаачт sw-
ftчît ) in not permanent, among the chang
ing M. In the transient bodses of living crea
tures, that bodiless one exists, free from the
changes that are inherent in bodies. According
to Madhva, this word qualifies *rft?3.
ччгсчк avasthitam ( froi, ««tfrä ) eternal,;, unchang
ing. M. existing, or staying in.
41V* mahântam ( M. ^чвтидч?" *V*i ) great ( in
regard to Time, space and qualities >
Г*^ vibhum ( -япгч* M. ччч ) all pervading M.
all powerful.
 102 KATHA Adhyaya. I.

snwpi âtmânam M. ( «rf>R satwr trc« w?rtaтwrw

щ^чтч ) the self M. the Master, the Lord.
mwТ matvâ ( яч^ чпгч ?Гя ) having known (It as
" I am this")
À« dhîra/i ( ■flWf. ) the wise.
4 na, not.
vtnxh eochati, grieves, M. gfft чяГя, He becomes
liberated.
The wise, having known that Self as resting nnembodied
in these changing bodies, as great and all-pervading, becomes
fully liberated.

г
Mantra. 28.

Ч'чa«—Яяг 58тWт Нстчлч щ «wn i чччт ( щ чт*ч: ) ч$чт *^*т

"( ч 4i*¡n ) *ч: ччч ( wiwní ) эд! tч wvч; тид чч; sjiwТ wí

- * *ач.ч 5чтэтт na ayam âtmâ, not this self, or This self is not.
и44W* pravachanena ( чяччгёзг^чгс^ч M. ■апчэпчя )
-' studying many Vedas or sciences M. by com
mentaries, lectures.
чг*ч: labhya/i ( %ч: M. 444tai: ) obtained, known,
seen.
щ üvprr na medhayâ ( 1Г«1Т*кттч*гжчт M. **«йчячтч%ч )
nor by understanding, by the power of quickly
Уаьы. II. MAÎITRA 23. 103
apprehending the sense of books. M. by ■the
power of one's own intelligence.
4 na, not.
454т bahúnâ, by !Tiuch.
*rl>4 srutena ( щчЩч ) by hearing or learning.
чч. yam ( ччч wrwr ) whom.
44 eva, even.
44 esha чтчч» M. ( *441*[ ) this ( seeker of self
or M. God )
ï$% vrimite ( иtirat M. таЫОГя ччч nacrer ^Гя
чтчд ) prays to, M: accepts or elects. г. e. on
whom He shows His grace : with whum He is
pleased.
tч tena ( 1тччтэтч*т чп:ят ччччт?ч: я*ч: чтч!* Ч?Х )
by him.
Ч!*а« labhya/i ( чтч&, M. ^¿nH: ) (is) obtainable,
• knowable, visible.
то tasya, of him or by him ( ^пчетчзд who desires
Self alone or M.■ who is the object of Divine
grace ичт^ fairer )
чч esha, this.
чптчт âtmâ, the Self.
Г*?чт% vi-vrinute ( ячпчтчтà M. ^зтчтя ) revenís, shows.
яч tanûm body.
*тт svâm, ( *ч*Ыт í4 чтчтчч ) own ( Its trae na
ture, ) M. The direct knowledge can be obtain
ed through the grace of God alone.
This Atma is not to be obtained by many explanations ,
nor by the Intellect, nor by much learning. It can be
104 КЛТНА. Adhyata. I.

obtained by the Soul by whom it is desired. His soul

reveals its own truth. (Madhwa'a reading is:—whom alone
this Atma selects, by him is it obtained : for him this Atma
reveals its own nature)
Mantra. 24.

*шт5=гтчт*т^г> *rfà хпгтЗЗнчизчт^ »ЭДН

чгчга:—5Wncmд 5чГ*ттп *ч ч vrgчrç чптгчп ( чп ) ч ( щт-
чтс ) чт:тчтГ*аs ( чч ) ч { чп*чт^ ) чгатет "*тч%: *т sтítV ( чч )
ч ( чптчгс ) ( тадд i« ?чичч» ) чч\чч чч чпчтч. в
31. If Не is visible 1iy His grace only, what is the uae
of Vairâgya &c. ? To this the Shruti replies that juana is
necessary in order to get that grace.
ч na, not.
чГтои a-vi-rataA, ( чг^чта: M. чттчуч: ) ceased to b«
attached, not turned away.
З^Гтлгз duscharitât ( иГттГчгтд чГег^Гч-чтГчппттч чтч-
«чч: ) from evil-conduct, from sinful works
prohibited by the Vedas and Dharma sastra. M.
M. wickedness. Who has not controlled his
conduct, not learned ччт a
ч na, not.
vvrnt asântaA, ( чд^хи: M. чтч*-ч**-«п^s чччт*-
Ртет-ттса: ) not tranquil (who has not con
trolled his mind). M. who is devoid of devotion
to the Lord and doesn^t practise study, medita
tion and contemplation, who has nos nчi s
 Talli, II. MANTRA 25. 10*

« na, not.
шччтГ«Я: a-samâhitaA, ( ч^ввчтччт«, ГчГчкГ'ПГ« M. ччтячд
ачт vtчtIч: ) not concentrated, not-one-poin-
ted-mind ; mind-dispersed. M. who is devoid
of the true knowledge of things. Who does
not possess the attribute of «чтчтч« ■
W na, not.
. ягч?ч|-чТ1я« a sânta-mân-isa/i ( «Тr^rW« M. т«чч «ft* я*
3%¿Vt«, Гччч щчц ) not-tranquil-iuind, M.
who being immersed in the enjoyment of aen»e
objects, is devoid of right understanding.
чт чтГч vâ api, or also.
ъщхЪч piHJuânena ( w Гччтая M. ячтчу m ) by
knowledge. S. by Brahma-knowledge.
»рт en¡im ( лук чатщЫ M. *>гФт и^ячт^ ) this
(Self or M. God and His grace)
«гптчтч upuuyât, he obtains.
Whosoever has not ceased from wicked ways : is not
controlled (in his senses), not concentrated (in his intellect),
and is not controlled (in mind) does not obtain this Âtma ;
(not) even by knowledge.
Another reading is. —
He who has ceased from evil deeds and is controlled (ia
senses), concentrated (in intellect) and controlled (in mind)
obtains this Atma through the knowledge (of Brahma.)
Mantra. 25.
 106 KÀTHA Adhyaya I.
ЧГП14« — те тг& я ■&% ч ^ зйсч: *тча: чч4 стд: яч%чч я:
4* (ч*Г?т) tч*т4M tч/. П
чтч y*sya S. ^jтW^t ( M. чччя« ) of whom or
whose (the Self or God)
W?r Brahma ( Kт^nrsr чтгтчтжпет ччз ) the Brâh-
mana (caste)
, я cha, and.
4» kshatram ( «ГичсЯ зтттчштчт ч ) the Kshatriya
ч cha, und ( ?aЪк дд^ч ч ч=*тт ъЪ и^зЗ S.
ччччгачттч) sJT4, чччтт*гя )
чй ubhe, both.
ччя« bhavata/i Í, ъпюц ) are.
4Ï448 odaria/i ( итярт M. ara■) food.

^731 mrityu/i ( ятГчтчт *тттч» ) death.

ч^ч yusya, whose.
ъч Щчч npa-sechariam ( sâ^t^mifсч^ччтя: M. чгстчтч-
таaГя тадптачнЫ «ч'згтч;ч ) over-sprinkling.
ч« kм/i, who.
стат itthâ ( хЫ чч* ччУягетчччтГчч M. т«ч члч
яят^чт аГзгтеп&ч: ) thus.
4ï veil i i. ГччмтГa ) knows.
4Я yatta ( чяч Гa$ra ) where.
ч sa ( япэтт M. чч чтт?( 453 дчтат м^тчет« ) He
(the Atma or the great Destroyer of the uni
verse)
Who thus can know where that (Self) dwells, of whom
the liiâhmaua and Kshattriya both are as food, and I, Death,
am but a sprinkling over it.
 TiLLj. III. MANTRA 1. 107

Mantra. 1.

ЧУ^ТЦ^Т ^ ^ fàWтHïticïт: II ^ n
ад*та: —Í ^Гич: чS3тU4: фпГчЗэт: ч ( % ) чЛ ntrîî WУ$

Ч* rib-am ( что, что чтГчс^тд sкччгет M. 5fачда )

Truth, the fruit (of work) M! the fruit of good
work.
?ч4Wt pibantau M. ( $*tml ) both drinkers (S. The
word is ih the dual number, but should be
construed as singular. The real " drinker" is
jiva only, not Ishwara. S. The two particular
" forms " or aspects of Vishnu, called Atmâ and
'•- - Antarâtmâ.)
Я$ает sukritasya, ( 'иптуа'И ч;5ч: ща M. д$чзд <?гУад =
yunísгñTfasftí ущРттча *rftí ?зтчз?тчт ) of one's
acts, of good deeds. S. to be construed with
ritam. Sukritasya ritam = fruit of good deeds or
of one's own deeds. M. To be construed with
"Ioke". Sukritasya loke = in the world of the
doer of good deeos, in the body formed from the
merits of good deed, in the cavity of the heart.
<fri loke ( ззтпя^ *râi ) in the world (in this body)
- 35т guhâm ( д^тчт fs> ) in the cavity (Buddhi).
 108 КЛТНА A.DHYAÏA. I,

pryvishfau, entered.
4t* рчгчше ( *гстз*чтчттчч«чтчЛ»ит чтчч U,
чч&чшЗ ) in t,he highest (as compared чitk
the external ether) M. in the best of sit
Jîvas.
чт^ or v* parârüse ordhye (<п*» -ящчИп Wt*; л?щ

TW *т, чтч^тд щ& «Г4ïJ Wт*rfta* 5w«гä >.

the abode of the Supreme (Brahman) i.e. the
ether of the heart. M. In the most excellent,
exalted, in the Principal Vâyu M. M Summit.
WWKtft ebhâyâtapau ( M. чт^- чгог«чЬ, gчj:«^ )
likfi'shadow and light. M. good and bad, gsving
pleasure and pain. S. one transmгgrating, th«
other free from it. J
Brahma-vida/t ( M. ттчгвтич: ) the knowers of
Brahman.
»*гчт vudanti ( 4sччW ) say.
panchâgnayaA ( чч^т: M. $<wf<rçw*-*rs*w-
ч3чпге-*згоч ,pf цщ чуптчтчт» or чт ччдг tftiг
ЗъЬъч-ч'пгчггятЪчхчт) the Iwnse-holder.
M. the keepers of five fires—ie. performers of
Deva, Pitri, Bhuta-Manushya and Brahms-
Sacrifices. Or who tend the five fires of
Chhândogya Upanishad T S. Those who con
trol their five fires or senses er Gârhapatya,
DakshiDâgni, Ahavanîya. Sabhya Avasathya.
ye, who.
cha, and.
гччтптщaт: tri-nâchiketâa ( fks ?*ft чтГч«?тЪтr%%т *; g
Valu. III. MANTR \ 2. 109
M. Тчч\t ся*тт■>1$тгп1'п ) who perform the
triple nachiketa fire sacrifice.
There are two souls (the H;/her and the Lower self) bott
nourished by truth, ex .-vino- in i'ie world of their own deed«
(in their self-marleen mtvni.^nti having both entered into th«
eavicy, the highest pbee of the Supreme. Them the knowers
ef Brahma as ahn the performers nf the five fold fires a/MÍ
'fte triple nachikeТa s.iciifico, declare to be as light and iä
reflection.
Mantra. 2.

g»w —ч: t чтчтчт Sjs ( H ) чтгч£я saчч ч\t тчa>чят ч$

чгч 5K4Í зтзт ( яч ) 4%яп| ( чш )
ч« ya/i, who.
Sjs setu/t ( чдтЧч M ч*тст ¡ bridge, M. boundary,
limit.
^чтчтчт îjânânâtn ( чччтчт nsriяr з^ячаотчтетс ) of
the sacrificers (M. Tais word is formed from
the root 13Tn, to saerifioe', with the affix чпчч
earning Ihu chmge of ч into % a Гsrj чтГзтчт
oftuo performers of karma ; M. the worshippers
(of Vishnu).
чтчч aksharam ( «vwrw ) Imperishable, indestruc
tible.
ЭГф Brahma, the Brahman,
44 y«t or nxi tat, which or that.
 НО КАТЯA - AdhyayaI.

4Í param ( чtчтчпг M. ач^т ) the highest

(refuge}, the best, Supreme.)
ччч abhayam ( ч«щ*т M. чгчч чк = чгчччс mix)
the free from fear, or fearless; M. the. shore
which gives security from fear.
firabnrt titîrshatâm ( яяд; Ж1чт ячтГист M. *чттг£ч
trafagar ) who wish to cross (the ocean of
Samsâra, births and deaths)
ti< pâram ( £l< ) shore.
«nГч$зi nâchiketam ( чтГчщяпГя:, я erg %j ч i M.
ffaSicm яГя чтчч ч# ) the Nâchiketa fire M.
to Nachfketa. it. according to S. may we be able
to know and collect the Nâchiketa fire. And
according to M. " we may be able to tell or
teach Nachiketa".
*т«чГс or чгачГа sakemahi or sake^ia si ( чятчят: M. vsm
ч The *p^declension is a Vaidic irregularity. The
affix *Г« is added by Pânîîii VII. I. 46.) may
we be able. The higher and the lower Brahmane
are respectively the refuge of the karma-kändins
and Brahma-vidas.
May we be able to know both the nachiketas fire and
that One who is the aim of all worshippers, the imperish
able Brahma, the plaoe where no fear is, for those who wish
to cross Samsara.
Mantra 3.

"\
 Valli. Щ. MANTRA 4. Ill

^*яtn—sarwti ттчч Гerfjj nt\i g tri *ч ( fVFç ) gfjj 3

чттгч п»тз ч«i чч « mri ( Бт~5 ) u
srrwiя âtmânam ( щжч тттЫ M. чтйчттгвггГчч* «W3я )
the Self (the individual transmigrating evol
ving, rita-drinking Ego). M. the jîva (perva
ding throughout the body).
kТVя rathinan ( тчетттчч ) the seated in the chariot
t or the lord of the chariot.
Гffj viddhi ( vrftnr )kno\v thou.
niYt earîram, the body.
xñ ratham, the chariot.
ч* eva, even.
3 tu, verily,
3% buddhim. ( saтагачишччтт ) the Buddhi ; the
Pure Reason, the power of determining.
1 3 tu, verily.
vtxTti sârathnn, the driver or charioteer,
fing viddhi, know thou,
wn mann/i, the Manas, the mind.
»пи** pragraham ( тччт ) the reins.
4Ж eva, even.
T cha, and.
► Know thou the Atma as seated in the chariot, the body
even as the oar ; Buddhi is the driver and Manas as th«
reins.
Mantra 4.

/
112 KATHA. Adhyaya. I.

3я35<j;—<4*ТГ4ЧГ« ^Га^4Т^ Ç4т«[ saт$« чg «ГГччТ*, Г«Г4ТЦ

( «ij« ) чтя^т «йтд?к ( «mi* ) чг^вт \m «ijt n
»%чттчт indriyâni ( ttяci^Гч ) the senses (like eye, ear
&c.) The astral body or the body of sensa
tion.
цъщ hayan С «тагч. ) horses.
vrt\t thuh ( яттр« ) say (the wise).
Гчччт* vishayân ( ^чкЦ M. w*rr>ft*. ) the objects (of
seniles).
ag te*hu ( чfij$g M. ftni ) their.
»гтччт^ gocharân ( чт*тч[ M. ададя^гпщя^цт^ ) th«
roada M. the places on which horses can run.
The racecourse.
чпядГси-ячт-дж *âtma indriya mano ynktam.
( 1гв^%чччгтгч: чтсa чтдчт M. sriwrч ^ftsvrômit
gw ) body-senses-mind-joined. M. The Atmâ
in union with senses and mind (astral and
mental, is calledbhokta or enjoyer).
*ïr«т bhoktâ ( wrft M. 5^г5:ч!гдчяуч я^Я<Ьг?т-
Mi« ) the enjoyer, the transmigrating ego, tije
experiencer of pleasure and pain, high and
low states.
4tfir iti, thus.
чпр âhu/i, say.
inftrw manîshina/i ( Гawf«ч« M. wfVя: ) the wise.
They say the senses are the horses and the objecta their
roads ; the wise say that the experiencer is the Atma juiued
with sense and mind. • ■
Valu, III. M ANTRA 5. 113

Mantra. 5.

*T£Jtf^[9Т?44T4Тf4 ^ТW ТЩ ЧТ*Ъ: II «* II

чг*до —ч: ( чттта: ) g апкпття*т^ чaГя ядяч чч<чт чтт
(gwNraГя ) а^ч чтт^: д^гтжят тч сВсчтГчт sbíwtFt ( ччт«а ) и
ч: уaй, who (the Buddhi charioteer)
g tu, but
safîjgtчirr^ avijnânavân, ( чтГядчт: M. f«r»«s\я: ) without
wisdom, not dexterous, without discrimination.
чяга bhavati, is.
эджч ayuktena, ( wrçсtàT, чтичттстН M. яГч^ст^ч- )
unjoined ; without rains, without balance (of
mind), without concentration (of mind)
мщщт manasâ, ( яэтотЛчч ) with the mind.
4ст Shdâ, alwa}-s.
я^«т tasya, his (i. e. of inch л Buddhi charioteer)
ÇтsçTjrfVr indriya77i, the senses (т. л. the horses)
зачтгптя avaeyâni, ( чптоттf-saГччкчГ\чттт ) unmanage
able, un-controllable.
З^ттят: dtishíâ-evâ/i ( *атт«ащт: ) vicious horses, un
broken or untamed horses.
?ч iva, like.
Situs sârathe/i, of the charioteer.
But he who is without discrimination, and Manas with
out harmony, his senses are always uncontrolled, like to
unbroken horses of a driver.
8
И* КАТНА. ADHT.4YA. I.

Mantra. 6.
1^5 {^ГТТгГЩ 4bfb ^Я ЦЩЩТ ЩЦТ 1

ч»чч:—ч: ( чгтtтч: ) g Гч*тччщ ччra дяГя щъчт я*т ( jws

4чтя > irw «rôt чсхят т* íГ'5'nfl 4ТЯ1ПТ ( ччпи )
Щ* yah, who.
3 tu, but.
f«Wт44т^ vijnânavân, having understanding, whose mind-
rein is firmly held.
ччтa bhavati, is.
3"йч yaktena, joined, balanced, harmonised.
чщшт manasa, with the mind,
этгт sada, always,
.w tasya, his.
vrVjчif« indriyâni, the senses.
чтатпт vasyani, manageable, under control.
4ÇS3т: sadasvâ/i, goed horses.
чч iva, like.
4iT^s i-ârathe/i, of the charioteer.
But he who discriminates, has Manas always harmonised,
his senses are controlled, like good horses of the driver.
Mantra 7.

4wis— i: ( K4Ï ) g ягачтс чтчтит: «Cт srçrr*' *""* щ ясчт^

 Valu. III. MANTRA 8. 115
ч: yah, who.
g tu. but
щгччмщщ avijnânavân M. ( тч^ияд^ч^кРя^ч: ) who
has no understanding. M. who has not Buddhi
as charioteer.
Hчrя bhavati, is.
"""«¡ amanaska/i, ( чтя^ячто« M. saяiТt^rora«) )
> unmindful, who has not controlled the min I.
4Çт sadâ, always.
«ЯП»: asuchi/i, ( Гчччя^тгэтт^ ) impure ( being
immersed in sensual gratifications,)
ч na, not.
ЧГ sa, he (the charioteer.)
ЯЦ ч* tat padam ( g%m чш: ящ чг чт* M. «if tсr
T?jw *&<я*ч ) that place, (that above-men-
tior.ed Imperishable highest. Brahman). M.
The Padam referred to in II. 15. That goal.
чтпттПт âpnoti, reaches.
^чтt samsâram, the transmigratory circle, the round
of births, the current of births and deaths.
ч cha, and.
>ап«ттчгa adhi-gachchhati, goes over or enters.
> He who is without discrimination, and Manas uncon
trolled, being always impure, never reaches that Place, uu о
returns again to Samsxra.
Mantra. 8.
116 KATHA Adhyaya I.

чр*ч:_ч: ( ^iУ ) g Гччтччтч ччЯ1Д5: *^т дтЧ: ччГа ч з

чs yaA, who.
g tu, however,
тччтччтч, viguânavân, of understanding.
ччга bhavati, is.
ччч*ч» samanaskaA, ( д^ччт: M. чзпустчтж: ) balan
ced mind, of controlled mind.
ч^т sadâ, always.
grrV: suchiA, pure.
ч sa, he.
3 tu, verily.
ч?ч? tut padai), that place or goal,
четтд yasmât, from which (having fallen down),
'jчs bhûyaA, ( gfs ) again.
ч na, not.
sгi8 jâyate ( чш^ ) is born (in the world).
But he who discriminates, with manas always harmonised
and (senses) pure, verily he (reaches) that place from which
he is not born again.
Mantra 9.

%ТГО1Г: TTтK^тjîrfçт rтfgWt: vv^fTcrç^ Il с? Il

ъчъчг —ч: чts g тчэттч чттГчs nч: ччсчтч ( ччтч ) ч: таъчч:
Tтt fччRT: аите чч! ^иг>Гч II
Гwг-rofчг vijnâna-sârathiA ( гччч< дтз чтач: M. anîïfsa
тг^т*. ) who has understanding for charioteer
Lit. Intelligence-driver.
 Valu. III. MANTRA 10. 117

чs y&h, who.
g tu, but.
ччi шчъч1% manaA pragrahavân ( ч^^аччт: ) M. M. who
holds the reins of the mind »чГса tVtîs balanc
ed mind.
чt: пaгaA, man.
ч: sah, he.
s
«ч*а: ad h van ah ( ^чтtnа: M. ччкчс-атт: ) of the road
or journey (of the rouuds.)
чгс pâram ( ч^*тГчзт«(гит, дчча ччччтtч**Щ'. M.
íftfyf ) the end, the shore.
»nftnr âpnoti, he reaches.
чç ГчWb tad vishnoA, ( ^x^чTÍta^ч irstnr: чtчтэтч: чтд
3*т<и^ч ) of that Vishnu (the all pervading
Brahman, the Supreme Self, called Vâsudeva.)
ч<»i чъ paramam padam ( Wfrg wxi M. w«»r ) the
highest place M. the same form as that of
Vishnu.
But the man who has Vijnâna for his charioeter, and
lelrts the reins of Msnas, he reaches the end of the road,
that highest place of Vishnu.
. Mantra. 10.

¡Х.х **tjt 3JтJчт gl: чt: ( ч"Л ) и

118 KATHA Adhyaya. I.
*%4**: indriyebhyaTs, than the senses. M. According
to Madhva the present verse refers to the
various divinities presiding over the karmen-
driyaa and jnanendriyas, as shown below.

Indriyaa Presiding
Divinities

Srotra Soma
Tvach Kubera
Chakshuh Surya
Rasana Varuna
Gharna Aswinau
Vach Agni
Pani Indra
Pada Jayanta
Paya Yama
Gandhi
Upastha Dakeba

The three Devis—Sanparnî, Vârunî and Parvafei—pre

side over arthas ; Samparni on Sabda and Sparsa ; Vârunî
on Rupa and Rasa, and Parvati on Gandha only.
чtts рaга/i. ( îTзчтs M. ч^тчт: ) higher, subtler, M.
superior. M. That is, the three Divinities presi
ding over arthas are of superior hierarchy to
those concerned with the Indriyas.
ÍV hi, verily.
arkhâA, the objects. M. the three divinities
presiding over the objects.
чГч**s arthebhyaA, than the objects M. Than the
three devil,
cha, and.
 Vallг. III. MANTRA 11. 119

чК parara, superior.
*чs manaA, the Manas. M. The. divinities presiding
over the Manas, viz. Rudra, Vîndra (?) and
Sesha.
ч*чт manasaA, than the Manas. M. Than the presi
ding Devas of Manas.
3 tu,
:* чтт para, superior.
5%: buddhsA, the Buddhi M. The goddess Saraswati
presiding over Buddhi.
3§: buddheA, than the Buddhi.
WТWт чïrç âtmâ mahân ( ^JufVf5t*i JRnmw«! *[ir?»sf
4тIWr, MTfPi чччÏWТÇ чГИПЯТ^ »ГС ЭТГч «ПТТ ftWтH
»я Лчтч^тэттв чсттчт и M. «rсд итатточтч*
4тWт îsrf<c»r: ) the great Self S. The Hiranya-
garbha. M. The Virincha presiding over
Mahat Tattva.
*ts paraA, superior.
Higher than sensations are perceptions, higher than
perceptions is Mana?, Higher than Manas is Buddhi. higher
than Buddhi, гз the Mahat Atma.
Mantra. 11.

ч <3*¡ñ* »т чктет чт чттчра: и

ч*<п raahataA, than the Mahat. M. Than the four
faced Brahma or Virincha.
120 KATHA Adhyaya. I.

*4 param, superior, subtler.

*vm avyaktam, ( что wraУ «fagа ^^т^Ячтчч:ччатч
M. HfRr «Гччтт^чтт: ) the undeveloped. S.
The seed of the whole kosmos, unmanifest by
name or form, the collection of all forces, effects
and causes, variously called Avyakta, Avyakгita,
Akasha &c, mixed up with andinherent in
the Supreme Self like the web .and warp;
the power latent in the acorn that gives rise
to the oak of the universe. M. The Goddess
Sri presiding over Prakriti.
чгештд; avyaktât, than the Avyakta, M. Than the Sri
Tattva.
3^: purushaA, the Person, the Purusha^ ( <т£дт;чт^
M. 5Wcч%gtт gwrрu ft^: ) M. The Vishnu
(because he pervades all.)
4тtS paraA, Superior, subtler.
3чч1^ purusAat, than the Purusha.
ч na, not.
чÍ param, superior, subtler,
Гitr^rс kinchit, anything.
*т sâ, he (Feminine pronoun because of the subse
quent feminine noun kâshthâ).
«ttsît kâshihâ ( тччт ч^ччт* M. «TVs, ^ччтатт^ч
тч*т:а*гГч: ) the end, the limit, the goal. The
Head of the hierarchies.
*т sâ, he (lit She.)
чт;т parâ, Supreme, the Great, the best.
Valli. Ш. MANTRA 12. 121

чГя: gati/i ( f«чri чaчГячат вятГ<ят чст яф^тчГя:

il. ч^ч WW. ) path ; the object of attainment,.
The Avyak ia is higher than Mahat, the Purusha is higher
than Avynkta. There is n «thing higher thau Purusha. She
the ind, she the supreme goal.
Mantra. 12.

* N3 í\ Si *S'

%v*% ?цщчт щ^чт 1*ЧЧТ ^äH^fsjfa: n ^ Il

«пт esha, ( gчttз у this (Purua/ia).

445 Я^З sarveshn hhnteshu, in all beings (from the
highest Brahmâ down wards to a tuft ofgr-issi
3;s: g&dhah ( 4^at M. «rirwr = зтГ^a чге;ч:ч^ )
hidden M. the hidden Self=*the inmost essence
or na&ure of all.
sarm at ma, self.
ч na, not.
i
лчпчт^ prakâsate, shines forth.
pjñt drisyate, is seen,
g tu, but. M. The force.of " but " is to indicate
that the Grace of God ie the only means of
seeing him.
жичх agrayä ( заяГчап^тт a^ч>прттчячт M. ^aчтттЧ
иГчачт ч«лщя€кч-а>^ччт ) by sharp, M. by
the intellect purified and prepared by the
hearing &c. about Brahman, and accompanied
by the grace of G d.
.
122 КлТНА. Adhyaya. I,

З^ап buddhya, by the Buddhi.

зГ«ччт Sûkshmaya, by the Subtle (by the ^intellect
capable of finding subtle things}.
Я^тоГч: Sûkshma-darsibhiA f ч< ^Wч ST¿ vtà Ы
fcs чпэтч: ) by the subtle-seers, by the Pandits.
This is concealed in all beings : this Atnm does not
manifest itself, but is seen through the pointed subtle
Buddhi, by men of subtle Si^ht.
Mantra. 13.

ч»ччт —чтч: *ге ( чтчц ) ч*ч> ( щчтч ) *rs$ч., ча. чт^ чпгчт*

ч*"£». yachchhek' ( ч*ч%íд ) should merge; cause

the laya
чтчц vâk ( «nnitaçrorii чUttPrÎïç^t^t M. ^1Цт*ттч-
чтВтчч чтдтет». %тчп?Ц чтГч «тчточтГччпд чтчтп-
*1*чпч>чПрëà ТЧГ$ xvt Т5ГТ^ 4rwf N АЫ чТП-
Гччтт*чЬ ччгсгтт*ач*>$ч>: ) the speech. (The
speech is taken as a type for all the senses :
i. e. all the senses must be merged in the
manas. M. The Devas presiding over the
senses, namely, Soma ¿cz. should be meditated
upon, as merging in the three Devis, Parvati
etc, the presiding Devis of Vâk or Artha. Then
the Vâk or the three Devis should be meditated
upon as merging in Manas )
Valu. III. MANTRA 13. 123

чччгг manasi ( *чñя, the long vowel is a Vaidic irre

gularity) in the Manns M. In the Devas pre
siding over Manai, viz., Siva, Sesha, and
Sup;irn.a i. e. Pârvatî in Siva, Vârunî in Sesha,
and Sanparni in San pama.
mя« ptâjnaA ( «ráY ) the wise. M. M. A wise man
should keep down speech and mind. He takes
яrç44^ as a compound and in Ace. dual case.
яд tat, that (Manas, or M. пм-ЗГч-дч^ч ?fa( the
Siva, Sesha and Suparna.)
ч*%д yachchhet, should merge.
яr% jnâne ( язктзгстч^ 35^ M. «rч чгттч = чтчтГччт-
тч«тЬ «тета\чттог>« ) in the (luminous) Buddhi,
M. In the Devis, Sarsvati and Bhâratî.
«iwГч ât.mani, in the Self (of Jnâna)
*рт jnânam ( gf¿ M. »т*тГ«Р1тГч*тт «rwa\ *п«чт )
the Buddhi or M. Saraswati and Bhâratî the
presiding devis "f Jnân*.
WtwГt ччГя âfcmani mahati ( ячя% M. ччч aжтГччтт*ч*:
?чт*«то^тчячЪ firncяmw\: ) in Mahat Atmâ ;
ia the first-born, M. In Brahn.â and Vâyu the
presiding Deities of Mahat.
Гччч!^ or afV*%4[ niyachchhet or M. tad-ichchhefc.
Should merge or a^ that (Mahat) ж«s^ should
wish (to merge).
ЧГЧГ 4nwFf sânte, âtmani in the Atma of Peace.
»ç or 4"«ï?l vrm чтгетГч tad-yachchhet sânte atmani,
should merge that in the self which is Peace or
Quiet
 124 KATHA Adhyaya. I.

Lot the wise merge the speech in mind, and mergo that
(manas) in the Juana Atma. let them merge the Jnana
Attn* (Manas) in the Mahat Atma (Buddhi) and merge the
M.ihat Atma (Buddhi) iu the Suanta Atma.
Mantra 14.

^»срт: — (^я'я^«) ат%*г;т, зпяa, ч*тч^ ш^тагйчя, щщч:

trerei 5^'чт тчтчт<" чччa чттт ( %щ ) ^naсГзa и
«га^я uttishíhata ( % waa зв^чтчтГчдот ч*?т M. %
4rч4t чтатот чтятГчч тчччгчячтд тя^тгтччя к )
^ Arise (O creatures ! turn your i.uce towards the
acquisition of spiritual knowledge M. O saints !
cease thinking of various wordly matters.)
«тгця jâgrata ( чгятчргзттат чтt^чщ: ччтчечтя ^ятат:
44 $^яi) awake (destroy the sleep of ignorance,
deep sleep, the seed of all miseries ) ( M. чтч.4
чпч1Ччдчя ) leave of laziness.
em prâpya ( 54чч) having approached. M. Having
obtained.
чtщ varân ( я|гещ татчтчтя. ) the elect, the best
Teachers M. ячят яTi^=Trç^*чt ччлч mi having
obtained boons (from the Great ones). Another
reading is 4ti^ the Great ones, the High ones.
тяйчя ni-bodhaU ( чич'щя M. тaяtт gm1«ч ) learn,
understand.
 Vallj. III. MANTRA 14. 125

34* kshurasya, of a razor M. This describes Sam

sara.
*ro dhârâ ( ssrgf M. чтÎч ) edge,
т>пгат nisitâ ( ат*<»т|пт M. ^иГаатчт ) sharpened, very
sharp.
5t7W duratyayâ ( gifcчreгihтw: *t M. 5#ч: srânn
чатззт M1тчÇ ¿тчпг згят* sst?^á «дон ) difficult
to pass over. M. The Samsriti or Samsara is
difficult, to pass over like the sharp edge of a
razor.
5T durgam ( 5: ччгст M. This refers to ßrahma
knowledge that destroys samsara ) diffioult to
go ; to be understood with great difficulty.
ч8j: pathaA, the road, the path.
Hд tat, that.
щъч: kavayuA, ( ччтГчч: M. чтГч*: ) the sages.
чцТщ vadanti, say M. The sages say "the Path which
destroys Samsriti is inaccessible or accessible
with great difficulty."
Awake, arise having approached the great teachers,
learn. The sages say that the road is difficult to travel
on, and fchat the crossing over (of Samsara) is difficult
as the sharp edge of a rozor.
Awake, arise, having approached the great teachers,
learn. The sages say that that hard Path (of Yoga, for
the crossing over Samsara, ) is as difficult to travel ou as is
the sharp edge of a razor.
126 HATHA. Adhyaya. 1.

Mantra 15.

ware: —чпт_чгазв;, чг^чц^, чгеч чгзтгч ччт «tщ Гчпг Ч'пчч'ж

saчтч5П* ч*^n ч< ip aЯ Brüter ч^зд^т; чysrô ( ГVчraraУ )
чгаз? asabdam (M. «г^дчсЫ, snсPf^i % ъгчгщччтяш)
without souud ; not having the attribute of
sound, not to be known or perceived through
sound.
sa?ч5 aepuraam ( M. *.<т*тзрт ÍH, жччч -тчдгччтяЦп )
without touch, not to be perceived by touch.
«^ч arûpam ( M. ч^rHrw^'f ; without form, there
fore not to be perceived by the eyes.
чгяпт avyayam ( * wis, ж «)цЩ M. чйтзагеч^т^чТ^т
wsiri «=smjгfH ) without decay, (because he Ьaз
no material form.)
Я*Т tathâ, so also.
чттчг »rasam, without taste, ( t*3ч«rFsrà ч mrtч хчч-
fvjrsrrftTOK ) without the attribute of taste, and
so cannot be perceived through taste.
тиэтт nityam, eternal.
«1тч^ agandhnvnt, without smell, not to be perceived
by smell,
w cha, and
ч4 yat, that which. Madhva takes ( Гчтч aз
adjective qualifying agar.dhavat ( rkvt п«ч% ",

/
 VAlbl. III. MANTRA 15. 127

sah?я smrWчч« )" never has smell : therefore,

cannot. be an object known through smell."
saTrГfanâdi ( Ч"»^чг*т чnr« щкчпта ercrсi»Trfс M.
snfir-4W№Гя?r ) without beginning or cause,
srnw anantam ( ят*41чтч>та« чпчтччч ъфац ) without
end or effect.
Mя: 4Í mahata/i param (ч?ч ?ютсч|%-ятящ ч<; nur«v
ч^аятГччтгячд^гч[ ч<) beyond the Mahat. S.
Higher than ordifferent from Buddhi. M. Above
the Four-faced, the presiding deity of Buddhi—
Tatva.
ji dhruvam ( grcra Гfttf, *r ^Гя^ппг^ errrV* fww
M. яw^««wc ) the fixed, (the absolutely
eternal, not relatively eternal like the matter.)
M. Always the same.
т>чгт«т nichâyya ( чтч«пч Ц. гччтч- Гттчтзч ) having under
stood or reflected upon, or verified by Sravana
etc.
я tam ( saготтч* ) Him.
^íg-дятч rnrityu-mukhât ( ч»д*ттчтп1 ясГяпт «тччч тчттщ
M. ч'дГя-жтщ ) from the mouth of death. M
► from the bondage of Samsara.
ядчщя pramuchyate (Rnj^»* M. жчптчт д«1А ) is fully
liberated or freed.
Having reflected on Him, whose nature is n<>t sound, or
touch, or form, or taste, or smell, who is changeless, eternal,
without beginning and without end, beyond Mahat, eternal
in its fixity; he escapes from the mouth of death.
 128 KATHA Adhyíta I,
Mantra 16.

ягс^т ^ §4jwt я^^щ чфчЪ II ^ »

чтгч^я Nâchiketam ( ярч^эт яте M. ffVS^e: ч«А ) •

obtained by Nachiketas oK relating to Nachi
ketas.
ъчттщЫ upâkhjânam, the story.
^r^-iiiyii mrityu proktam, told by Death.
*=тт«РТ sanâtanam ( тчкяч ) the ancien^ because
Vaidic.
■ащщт uktvâ, ( WTjrFärtrrfviis ) having repeated (to
Brahma enquirers.) \
■*<4i snirvâ <тчщ*ч) having heard (froi» the
Teachers.) . .
ч cha, or.
ítaiÍт uiedhâvi, the wise man.
■язт^тч> Brahma-loke ( ъ®щ «\ir -ящщ^щ: See II. Ù) in
the world of Brahman.
чЦчЩ mahîyate ( ^гетдa wчñ ччш ) becomes Vor"
shipped.
A wise man, having repeated the ancient Nachikl«tas
story told by Death, or having heard it (from his teacV)
becomes great in Brahma loka.

(
FiLH. III. MANTRA 17. 129

Mantra. 17.
ч ъч ЧК.Ч 5^r* *Гtrôf3nçrê*f^ \

V4^W ИЯ ( ЧГГ5 ) чпч»1чтч чгсч!*. и

4t ya/i ( «f^re ) who.
X* imam ( я*ч ) this (book).
чкЧ p.uamam { njrt¿ ) bast. most, gre4test.
3ÇT guhya и ( Ц\*г ) to be hidden, kept secret,
M. mystery.
«ri^f srâvayed ( 5*ч1:, ячящ ) пыкеч it heard,
repeats.
Ж(Г#<Г«; Br.thini-suneadi ( я«я»т^ят ч«Гс ) Brahun-
eession, assembly of persons who лге enquirers
of Brahman.
иW prayata/i (srnjwr) being pure ; M. M. full
of devotion.
4iiî «rit srâldha-kâle ( чтя^ д5*т*стaт ) at the time of
«r&ddha (when the guests are eating)
ЧТ тâ, or
ч\ tad, that (srâidha)
знтчшч âuantyây* ( saч«я««.ч) infinity о unendingness.
M. M. Infinite rewards.
чге^я kalpatî ( WTiïrô ) obtains or becomes fifcbed fox
(infinity).
9
130 KATHA. Adhtaya. II.

жтчпчтч Чй?ч& tad-âaantyaya-kalpate. that Srâddha be

comes infinite in its effect.
He луЬо recites this upanishad, the greatest of all
mysteries, at an asaembly of seekers for Brahma, or, being
pure, at the time of a Shrâddha, that Shrâddha creates
infinite results.
Valu IV.
Mantra. 1.

фиг. —wjugз ( тощ ) *дтГ* *mГsч wrç«s. агентд ( JTC )

ч^тт^ч parânchi, ( чтит яз ч?щ чя^та M. чпз^дитГч )

going outwards or forwards, M. turned away
face .
wtFч khâni ( т?*5РпГчт ) the openings; S. M. the
Senses.
«Ч^чтд or a^m^ vyntrinat or ât ( гсГяяат^, ^ч^аята,
M. $т>яатГч saжг«а. » Ъ$ъ'>Ъч1<Ъ) injured, killed,
M. made light of, treated with contempt, made
them ugly or contemptible. T. S. spread out,
or projected or strewn them out.
«T4чg« SwayambhûA, ( itísw«;:, ^ччз^я^ят nчra
ччъх n чtътя: M. тяччч ччта, ччи»тft чччта. )
Tallt. IV. MANTRA 1. 131
the Self-born, the Self-existent, the Supreme
God. M. Or the Son of God, the Brahmâ.
!гечщ tas-mât M. ( четтчгс ) therefore.
4ттf parân ( чсгч; *чt^ saчтж^чт^ *rscnftз[ M. wtjjr%
т^ччт^ ) outsioe form.«, non-subjective things
like sound <£c. M. the external objects.
чтатк pasyati ( зчяч!> ^гтя^т M. чтч: ) sees, expe
riences (the Experience^ the Jîva/sX
ч na, not.
чтктич antar-âtman ( чRrawní M. 5чт?sг*[ = чпте*:; wrw
5Я»а: ч чтстга, чст •ríVf f4í¡*m з ) The Inner
Self. M. The depth (or inmost receses) of hss
own Self.
4tf^ Kaschit, some (strong minded persons, like
swimmers against the current of a river).
vrrt: dhîraA (, чЪ-*щ, , тч%щт M. 4тÍT ) wise.
ч?ччгэтт'Тpratyagâtmânam, ( JWK чт^т, Шсчт ^ 'ста
игччтт ' чаН^чтсчзпф чИ т)щ чтнтгег; u М.
де?т*т зчза:, <чт?чтч, sгагата ччч^ ) The Pratya-
s.âtma, the Subjective Self. M. The Inner Self,
the God within.
^¡ï aikshat ( зттящ or чтаГа M. t^à ) saw ( past
used for Present i. e. ) sees.
ят^а-ч-Wiâvritta-chakshu/i ( sarpf тагтТтГ то «taran;
Гч%ччтчч^чГчччт^ч^1 ч «нувто и M. rV<rô*?n
ч^;т?^r^r?тттrтгчг'^''^, ) averted-gaze. Eyes turned
away from (external objects.)
щ^ъч - ( ччтлтччя, тч?чга>ттчат M. дГтК ) Immortality
M. liberation.
 132 KATHA. Adhtaya II.

T^rç ichchhan, desiring.

The Self-existent turned (the current of) the senses out
wards, therefore one sees external objects and not the inner
Self; some tranquil minded ones see Pratyag-Atman яith
eyes turned inwards, desiring liberation.
Mantra 2.
trcw ттъ^ц^ъ ъшт-Щ 4?ïtàfoГ fa?ra*u
ЧТ8Щ I SP! lita ФЩЗсЩ f*%*Г ST*чm%f*4f чт
зггоч^ и ^ и
зя*чч: - ( ч ) чттч: ч;тчт^ ъфгт â чшт: тчтгаччс»Л: чтч^
ззГ«я чтчт ч>тт: чгса<тч яч■ тчт>?чт sч ^Ц^д ( ГчrsTC ) читчч«*т и

4VT4: parâcha/i ( чГч4ят^ М. 4ПЕЩ ) out-going exter

nal,
чнчтч kâmân («пчт^Гчттжт^) M. «^-ч^-чпгатптГчччт*
desires (desired objects, like sweets scents etc.)
зидчгм anu-yanti ( ягз«тГ*а M. чт;ге?чГятаг«а ) go after.
чшт: bâlâk ( sH^nisт: M. saтччГчч« ) boys; children,
persons of email understanding, undiscrimina-
ting.
â te, they.
3?чп mrityo/i ( татч^штччт«?д?П5тя ) of death (t. e.
works done for rewards and through igno
rance.
üГ«« yanti ( «T'sarrt« 5Í. яггчта ) go, obtain (or fall
into)
Гчяйщ vitatasya ( Гч^ч^4, чч«Г> тцщчт M. Ч5чптчг>ччч)
the [spread out, all-prevading, M. the time
worn or eternal M. M. яide-spread.
Yallí. IV. MANTRA 8. 133

чгч pâsam ( чтай я«n> Ъч i чп?, ttf*l4тfk Лтч

Гeärr 4ivtf M. я* iдffяfr«i ) the noose ; (the
union with and separation from body) M. bond
age, and the pain thereof. M. M. snare.
щч atha ( irwrç ) therefore.
тйтт« dhirâ/i ( Г«%Г«Rnt ) the wise (the tranquil.)
srçawî amritatram, the Immortality, the moksha.
FяfсWт viditvâ ( M. WтWт ) having known.
vi dhruvam. The fixed, the stable, according to
both Sankara and Madhva, this word qualifies
amritatvam i. e. dhruvam amritatvam.
srj%3 a-dhruveshu ( чттяЛд M. firarnrj псч^ ) in the
unstable (things like wealth etc.)
1* iha, here (in this world or Saneâra.)
я na, not.
итчччт prârthayante, do not ask for, or look for.
Men of small understanding go after external desires, and
they thus fall into the wide-extended nooses of Yama, there
fore, the controlled in mind, having known liberation, do not
here seek for the permanent in the unstable.
Mantra.. 3.

цъ$ ?щ и ^ и

Гчитчшт vmT4 чпсйгвй ( ч»те ) «ч I W[ »

134 KATHA. Adhyaya JI.

if yena ( тччгточт** чпэтчт M. wjrчт ) by whom

(according to Sankara this refers to the self,
having the nature of consciousness. According
to Madhva it refers to Brahman. He further
says that the first-two versfcs of this Valli are
spoken by Yasna, in indirect praise of Nacbi-
ketas. This verse is spoken by Nachiketas, who
interrupting Yama'a complimentary speech,
asks him aboutBrahman).
vi rûpam, form.
хч rasam, taste.
:гwf gandham, smell.
ИЪ[Щ sabdân, sounds.
4чVVS. sparsân, touches,
ч cha, and
^gftч maithunân ( тVg*pîF:rcrtч дsтип»пп*.) couplings,
pairs. The perception of pleasure arising from
the coming together of pairs M. M. loving
(touches).
*&ч 4ч etena eva, by that even i. e. by that Self even,
which is separate from the body. Madhva also
reads these two words along with %ч ; as ^ч *fiч
4* irw iftтft " ordained by which Brahman,
(one knows form Seo.)" M. M. takes it as the
beginning of a separate sentence. " That by
which we know form &c. by that also we know
what exists besides."
тчшчтГч vijânâti ( ftrcvf чmfw ) knoчs, perceives.
 Vallг. IV. MANTRA 4. 135
Г«,*„ ЛВяЛ kim »ttapari-ri-hyate; lit What here
remain.. According to S. ( *«•"* &*ч™*

«т«™ Г«W ) " Does anything remasn unper-

ceived by the Atn.â in this world ? Nothing
remains. All verily are known to the Sell.
According to Madhva (*. *%*ч ™« ***
I ж^, finmnft ч*Ч лча<* «* « "^
« Became by ohe command of Brahman the
Jîva perceives form Ac. while alive ; does hat
Brahman remain here (even after liberatson) as
controller of the Jîvanmukta Г
wt« etat vai tat ; Ht- " This verily That.» M. this
is the reply of Yam».
By whom (one perceives) form, taste, and smell, sound
touchyand love, even by that ЬеЫ.^
Does that (individualised conscsousness) remam here (sn
moksha)? yes: This verily ss so.
Maktka 4.

ч^тчт tW www "«чt " *^ н

^ svapnântam ( «**Ч wгrfcW Я« ) ^
dream-end. S. in the dream, dream conscsous
ness. M. the Sushupti.
136 KATHA. Adhyaya. II.
»rтчкчтчт jâgaritântam, ( чтnFaрw гrrnrewWïч *M.щ)
lit. Wakirg-end. S. In чaking consciousn ess.
11. Dream.
i* cha, and.
чч> ubhau, both (S. waking and dreaming M.
Dreaming and Sushupti.)
4W yena ( штччт M. нРсе ) by whom (S. by what
Self M. by whose command)
?ЯЗчячГa anu-pasyati ( 4ft«: M. «ft*: ) Sees (the Jira.)
чfт*r mahântam &c. The same as in II 22.
Both transcending the state of Swapna and transcen
ding the.state of Sushupti that by which both (these states)
are seen (that centre of consciousness verily remains even in
Moksha.) The wise having known that Self as great and
all-pervading, does not grieve.
Mantra. 5.

4*t «Щ u 4 и

ач. ( «i: ) n Гящдчч* ( чпге ) ч^ «t ч*ъ н

чs yaA ( ч5%ч. M. stfaesТÍУ ) who.
жМ imam, or ^4 idam, this.
»г*ч* madhv-adam, lit. honey-eater ( wч4nr?jч Л» M.
чд 5"f *Р" *^ "WT: и и stч ютч: н ч%
íw* 1 чт^^тпт ) the experiencer of the fruit
of action, the jîva. M. The drinker (or enjoyer)
Valli. IV. MANTRA 5. 137

of honey(or pleasure) ; the experiencer of the

essence in the body.
*<T reda, ( ГтотчтГя or «mГe ; knows.
чгпчтя âtmânam, the Atraa.
Ля jîvatn ( ягчтГс чтотч*»1 жтчБпгк ) the Jivn.
wfWranr; antikâfc ( ч»т*яа, ччгя M. *пячТячт^ = ■stored,
яя Гччт»сч>ячт тччш ) near, close by ; M. always
near the jîvn, as its controller.
{tnя îsânam чГччтт M. ятя« ) Lord or Ruler or
Director.
15ч тея bhûta-bhavyasya ( WтWtww M. *[Я ятГяя: ) of
Past and Future (of the Three Times.)
я na, not.
аи: tata/i ( aç тччтчт^ д;*«*я. ягттчтя и Гащ*г«яя M.
wwft Гччтчч>ичт чтясятя, ) there after (i. е. after
such knowledge. M. after kno«ing that Ishvara
is the Ruler of the Atmâ)
Г«5прчи Ti-jugupsate ( ятчттяя ч'чтя, ятячяпгэтгя, M.
»пятя чтяя я*«тя чячт^я я^т чяя тячш чт
saтчя сfîi чттят тич tячггя я ячия ) wishes to
protect. M. M. fears. S. knowing the Atmari,
he no longer seeks to save his soul, feeling that
he is ever-saved. M. Does not seek to pro
tect his self, fully trusting in the Lord, who
always, and everywhere protects him ever.
чя^ я яд etad vai Tat. This verily That.
138 КлТНЛ. Adhyaya. II.

Who knows this Supreme Lord, the Ruler of the Past

and Fsuus-issS slwiys standing near the Jîva the experiencer,
he, therefore, docs not fear. This vesiiy is that.
Mantra 6.

Щ: ^dl?cтtT%т дГТсТЯ^Ц: ^[З^Ч^Т^сГ I

Ц<Щ rlfî. H $ Il
Ъ[»чч: — ü: щ^*з: g? зччтча g* ач$т*1а jfi чгз*и*тчт:
( ч* ) Тч*хщ а ^т зачтаст ( *: ) чд **ч, % ч*чГч
ч: ya/i, ( :HFf^gg^: M. ччэт?т ) who (the Désirer of
Liberation. M. The God.)
5[ч pûrvam ( ич»т ) first M. before.
ачз: tnpusaA ( чтатгсу чччт^ wtra: M. ^т мтЯщ чипа

*ч: = з5чтч^йт *[avü^ g£, 5чзттза=чпичт.) from

Tapas M. before Shiva (S. from Brahman,
possessing knowledge etc. M. The God, who
begot first tie unborn (Brahmâ), before the
Tapas (Shiva), and before the waters (the
material univi r e or T. S. Vishnu.)
«ттач jâtam or srчтWnjâtam ( "з^я^, т*ччтч M. reads
it as 5sr*т?r and explains it as ^35^ the four-
faced Brahmâ) born M. The un-born (Brahmâ.)
чTÇV1U adbhyaA ( sa^wГftvтj: ч**[3*чs M. чгитч««%т
•ja*us ) from the waters (elements or the five
atomic planes of h : ce nos.)
 Vallj. IV. MANTRA 6. 139
чштч* ajâyata ( чтчдт чт M. чтч■т^) was born M. who
produced or caused to be born.
7JSт guhâm ( fсчrsvnj M. *?чЗ?т ) in the cavity (of
the heast.)
чГчтет pravisya, entering.
Гarç»à tishíhantam ( «пгrт^тч «четчи ) stays there
M M. abides therein. S. wiso perceives sounds
ete.
ч: ya/i, who.
Яатч: bhûtebhi/i (^¡тчплтч^гаЬ чстач^ M. тапчт* «[I:
чс лз%%ч чздГа ) with the elements. S. who
abides with these materials, having the pro
perty of cause and effect. M. who perceives his
Self along with theee elements. M. M. was
perceived from the elements.
чччтчч vy-npasyata or Гаo= ti (ч^дта л чч ччЯга ч ча^ч
тстга ч^аа^згат чгчт 1 M. Гчйччт чтттГа г взтчч:
«т^m ) was perceived. S. M. perceives.
чаfач, etad vai tat. This is that.
He who sees the First born (Hiranyagarbha) who mani
fests himself before Shiva and the cosmos, sees Bahman, (for
no one can see the Father but the Son : the highest per
ception is of the ûnborn, the First — begotten — beyond Him
consciousness ceases.) As a man who sees a golden ring
knows gold, so he who sees the Womb-of Light, seee the
Light.
He who first produced the unborn one (Brahmâ) before
the Lord of Upas (Shiva) and the Waters (Vishnu) concealed
 140 КАТИA. Adhyaya. II.

in the cavity and abiding therein, perceives all things through

the elements. This is that. (Spirit is the Perceiver or the
consciousness pole of creation.)
Mantra 7.
тт ят%* ^ячгцr^т«сгтггптц!т i
5ft ятч^тr fqcs^rf тт ^т*тзтЫт*ш i

Гттеsчт et ( ít «тчита чт ) и^ *ад % ( четта ) п

*т yâ, who, ( »m»д чд: ) M. which (body of God.)
чru* prânena ( Гсччччч^ч gtpj чтдчт ** ) with the
Prâna the Hiranyagarbha of the last verse,
i the Sprit.
*«t*nr sam-bhavati, arises along, or is born ; co-born
or
ч-fVrofa sam-vi«ati, ( Гзчга ) enters or abides with.
*птГчs aditiA ( »ггчт^чтц чптчт? M. wprrf чччччгчччггс)
The Aditi, (the eater (or percipient of sound &c.
or M. the destroyer of the whole universe.)
Infinite (Matter)
3»1ттчч> devatâ mayî ( чч^чтГтччгт M. ч*5ч>ч*т г ччн"
итч|чтт3 M. M. with all dieties. M. the beat of
all dieties. T. S. Full of divinity (or CelestiaL
Poчers.)
3XÍ иРта Гач»ат guhâm pravisya íishíhantím entering into
the heart (cavity), abides therein.
чt yâ, who or M. чhat body of the God.
Valu. IV. MANTRA 8. 141
Säfai bhûtebhifc S. ф ччг*ш M. ( mm чч«пттча )
with the elements.
щтч* vyajâyata ( swfr M. ftrawrr «ччтчта ) arose,
M. who produced iu manifold ways ; who mani
fested Herself in the forms of Fish-Avatâra <fec.
and produced all living beings.
тис t aч, etad vai tat. This is That.
-* She who is co-born with the spirit, She the Infinity full of
Divinity, concealed in the cavity of the heart and abiding
therein, manгfests herself al*o in the elements. Thss ss
that. (Matter or Aditi is the form side or pole of creation-
manifestation is from matter).
Mantra. 8.

i¡a|?m « с и
,^:-ПТН^ГЯ-. 1^1» WW:s «№ (ч.) «Tаtars
«Tip ел^^' "Я**™ W W fe* 'ч*•* "W »
,«fr •»nyoMTOчtгt'A. M. ^ is derived _ from
the verb 4 'to go' by the affix « caussng guna

¿t «чМ *<«> г ччratwt *«тзсs n *кчйт:=аа-

ftiÄti ) between the Aranis or " fire-sticks." M.
This word is a compound of src and <a « The
final * is Samâsânta affix. It means the Guru
and Sishya—" the Master and the Disciple "
ftftl, nihitab CAW M. ft«t *•"»• ) Plftced< concealed.
 142 KATHA Adhyaya II.
«таiÇт: JâU-vedâA ( ътуг M. «nгr чч trâ *Г?r чпч^*т: и
nil vxi ) The Jâta— vedâ, the Fire. M. The
knower of all ; the omniscient Hari.
зpts garbhaA, womb, i. e. the child in the womb.
^* iva, like
fw*: subhritaA ! g*J зпчч vîi *tà M. чччш ча: ) well-
guarded, well held.
чГччттнs garbhinîbhiA ( sasmmrfV:, зччгсч-чгя чтччт«т*т-
Гс*т ччт чч gчч: M. фГч: ) by the mothers,
pregnant women M by wom^n.
fсt Г^ч dive dive ( чтет* srсГ* M. игапрт ) day by dav,
M. every day.
fer: Уya/t ( ígw:, 4з^гs ) praised, worshipped.
«rr^Fg: jâgrivadbhiA, ( sттiturefcreFjs, зптч^s, M. 4*чч
чтчч%: ) by the waking; by persons who are
not heedless M. by the knowers of the Lord.
*Гч«чГдs havishmadbhiA ( ^тзчп^чг^:, «чтччитчтчт^: M.
чч*тчч*Г§: ) by the offerers of oblations, by the
persone fixed in dhyâna or meditation . M. by
performers of Sacrifice.
чд^Гчs manushyebhiA ( чд«5Ь ) by the men
sstfas Agni, ( M. чгсчтпrтпчт *Ft: ) the AgniA (M.
The God.)
The All —knower is concealed betчeen the Guru and
sSishya : like as the child in the womb is well guarded by the
mother, daily is this Agni adored by men who are awake
and who offer it sacrifices. This verily [is] That.
Vallг. IV. MANTRA 12. 143

Mantra. 9.

^я§- <Щ n «s II
*а*ъчх —ччх юн ч ъЦтч та ^ чтч ч'взпт ч ч$ Чип aPíгrr:

чаs yataA чWT<r_ чщтд ^птщт% ч*тта ч^Гч ) from

чhich Prâna M. from which (God, the Sun
arises at the time of creation.)
Ж cha, and.
ч%га udeti (N. чнптга) arises M. takes birth or comes
out.
$5s Sftrya/s, the Sun.
W astam (î**rnïnM M sa^^'f ) setting, M. vanishing
i. e. in which God, the Sun is absorbed at
Pralaya.
чч ч yatra cha ( чпэт'чч ит% ч чсГч чстч ч^вга M.
чтЧчщ сvr ччччп% чтт»Ы :рчеГз ) and where ( in
which Prâna it daily sinks ) M. In which ( God
it vanishes at Pralaya.)
ч^чтк gachchhati, goes.
ч tam (mv, чттэттч' ) Him (the Ptsna, the Self) M.
The God Hari.
$чт: *f dev&h sarve чрап^чтГч^ч, чтчтяяд sa«п?ч, чз=
F*sS; «t: яч ^ч чтчт ) all Devâs, (whether
cosmic, as Fire &c. ; or micro-cosmic, as
Speech &c.
144 KATHA Adhyata. II.

«p5kТ« arpitâ/i ( чячГччт: foaГя«rÄ M îf чпВмч Гwm )

are contained, are fixed (as the spokes are fixed
in the nave, so 'all Divinities are fixed in and
supported by that Hari, from whom arises even
Solar Logos.)
<rç а tad u v\v^ ччпч« *w If. я ) Him, verily.
T na, not.
чrtrtr atyeti ( чтяЪч, M. чтяяи^Гя ) surpasses, goes
beyond.
ч-ïГч kaschana, (чс%^Рт M.шлГч ) any one.
чя|*гя, etad vai tat. This is that.
(That Brahma) from whom Sûrya arises and in whom it
merges, in Him a!! the G.;de are contained. No one verily
can go beyond Him. This is that.
Mantra. 10.
Чфщ Я«Щ* Щ^Ъ *rçf*^f I

*»«ros — чд чч ït aд; ъф* a^C XI *3 ( ГnяrenTW ) ч: « чтчт

чч 4X4VS л: %v$n %?$ чттЛГя и
чa. yat, what.
чч eva, even.
ХЪ iha, here ( M. %хтг«тд )
я^ tad, that,
ятяч amutra, there ( M. ^уггт^яггАд я«ч:чя4Т таия )
чя. yat, what.
4stZ^ amutra ( ^<ячлчГ«т ) there (as Arche-type )
Я5 яд tat anu ( а$ч ) that verily.
Ж? iha, here.

X
 Ьш. IV. MANTRA П. I«

фЪн mrityo/i ( толч M. чт«га. ) from Death.

4 sa, he.
*»j rnrityum ( toi, g5" 3": «*чtччтч M. toi
«Л «те ) to death ( the round of birth and
deaths ) M. The death, as Tamas.
чпЛГя âpnoti ( ятачтдя M. ягЛГя ) obtains.
4t уa/i, who.
» сс iha, here.
aтат nânâ, many, difference.
\at iva, as if.
чздГя pasyati, sees.
That which is even here, the sntne т« there ; what is
there, that verily is here. From Yama he obtains mortal
things, who beholds this here with difference.
, Mantua. 11.

,a»3*j:— ^^т{ ч51чт чч wzc&i ?тт Г«5яa атат а saгет 4í ч;?

«lar чтя ччвтГя ч f<áfc ??g n^Гя u
чачт manasâ ( чичтчтча «Mfâa чаят M. чаа ачЗч»
чт«й: <5t%âa ) by mind ( purified by instruction
and yuga ) M. by the reflective mind or anta/i
кчгaмa.
4W eva, iilonj, even.
ТЯЦ id am, ( знтчгстт M. *чтнгд ^cififч} a v^aд ччи )
this ( Homogenous Brahman ), M. this ( fact
10
 Щ КАТЯ A ADHTAYA. II.
'л
that there is ло difference in essence, thongh
the forms be different ). (Brahma) or this
(knowledge).
чwraf âpta vy am ( M. ч.ав* ) can or may be obtained
or M. known.
ч нa, not
4* ih» ( чцтГ» ) here ( in the Brahman ) M. ( 3ч*:*
здчаттж^д чг ) M. in the Archetypal form, or in
the lower plane forme,
чprr nâ sâ ( M. v*»i ) difference, many.
шш asti, is
Гзвчч kimchnna ( чгдчгкчРт M. gч«nífir« ) any,
Tjî^rs ms'ityo/т, from Death.
, ч su, he
^r?| mrityum, to death.
зr«atfч gachchhati, he goes.
v. ^f игчт -cч чтетГч ya/t iha nftnft iva pnsyati, чho here
difference like sees.
Even through the mind can this knowledge be obtained
that there i* no difference whatsoever here. From death to
death he goes who oeholds this here with difference.
Mantra 12.

^атт'т^стчзцсц я erat та^3^% г

( 4i 4¡4 ) wnr ч п:53*ч% ?aq; % а<f ( wa ) и

 Vauг. IV. MANTRA 13. 147

«^jj«чT4г angushiha-mâtraA ( чтот-чРтчпп ) (of the) mea

sure (if the thumb. S. The heart of every crea
ture is of the size of its own fist (thumb).
The Jîva in the causal body or auric egg
(anгHÀ-karana-upâdhi) is »aid to have this size.
M. This particular measure of the Immeasur-
aul • ss k'ivssn for the fasilityof meditation only
3T*г purushuA ( яччпчч« ) the Purusha (the Man
or the all pervader), the Person.
ч«i чплГч madhye âtmasu ( «Oí M snw*> %c*4 Лч*ч чт
<rw> fс^ ) in the midst of the so f (Atsnan here
means "body") M. In the heart (madhye«
heart) of the Salf or Jîvns.
fîrerâг tiehthati, si, stands, stays.
isjг*s îsâs:aA &c. The same as in IV. 5.
Who ao knows the P.srusha, s Br*hma) of the measure
of a thumb as dwelling in the middle of the Atsna, the
ruler of the Pasг and Future, he therefore does not fear.
This is that.
Mantra. 13.

«?<tч: - $ч ч^геч 4чтч: чг£(ч«: Torrаrr^ чгаз^лгчs дчч: ч

ччт адчя (. чeч )«ЗЯ1( ч:а^тч ) чад ч чд ( ж$ ) и
*3^-"s*i 3'^: angnshiha-mâtra purushaA, the person of the
ssze of a s!i и ¡nls.
148 KATHA. Adhyíta. II.

wtfe: jyotiA, light.

X* iva, like.
чгцчж: adhûmakaA ( M. Гчгчч: ) smoke-leas, M. pure.
Í4Iч: *[" ч^та (same as in the last) Lord of the Past and the
Future
« sa, He.
Ж* eva, even.
srçj adya ( X^rff ) t»-day.
ч sa, He.
4 u, venly.
4SS svaA, r,u-morrow.
The . Purusha, of the measure of a thumb, like to a
smokeless fire, is the L>rd of the Past and Future ; He it
yerily to-day and He will ha so to-morrow.
Mantra 14.

w*ri чт^ *«т чз ftvгefif «

ччт yathâ, as.
rç^qj udkam, water.
3<т durge ( 5»tà 5$, зГччтз, здя M. чг«ччт*т îïsreî) on
the inaccessible (summit), mountain-ridge.
^ vrishiam ( rew ) rained, fallen.
ччад patvatpshn ( ччачтд Г«*niSg ) M. reads it a»
( "чКд %ч ) in the bills (the loчer mountain
valleys) M. M. the rocks.
Yalli. IY. MANTRA 15. 149
f«rmГа vidhâvati ( faчfri те. twwf* M. чгчт fafinnnrr
чт»га n«iRr ) run» down or spreads out in
different directions.
*ч evam, thus.
w}% dharmân ( «nwft Тчцтч. M. тчтог ччт* ) all dhar-
mas (different from the self.) M. all (Vishnu)
qualities.
*чч^ prithak ( vv*t* nfinrírí M. «rorrçчiW чт $3* )
separate (in every body).
тег*, paeyan, ( «ач^ ) seeing, knowing,
«ц tân чч eva ( *тоt%*:а*Гач: M. *î*yfjs( ) them
even.
saз anu (M. Щ сijtmt** ) after (seeing that.)
тччтчГз vi-dhâvati ( ач: чгЛГч ) runs on all sides, i. e,
gets embodied state again and again. M.
obtains the Tamas.
As water falling on an inaccesible mountain runs down
among the hills, thus, seeing qualities as separate, a man
runs after them by many ways.
Mantra. 16.

*rзssn— ччт^у wr«H5 «тпга чтссчч «чТп % згЬгч ч*

( *чГИ ) ТчИТчЗ: 3JчS «тт ^ аrg« чч ) ччтч *
ччТ vrö yathâudakam, as water.
55 suddhe ( s*»ч ) in the pate.
150 KATHA. Adhyaya II.

jrgч, euddham ( чч*i ) pure,

чптте âsi к Um ( чГ»дт M. wтГ<ní ) pou-ed (into)
агj« чч tâsirik eva ( чт тчмч щ «щ*х M. * н, а^т, щГц
счттм, ) like Ы at { one homogenous essence ;
without any difference. ) M. like, that ( but no«
identically th.st. ; because we see that the balk
of the water is гncreased ).
ччГч bhavati, becomes.
4ч cvam, so.
jчs muneA ( ччч&шщш M. ^Лчт ) of tke sage, bbe
thinker.
fVчт^ч: vijânat-яА ( F*Wт*ei ) the knowing.
чггигтanna ( M. wir T"WÏT" ** 4f*f* n чw»^ чys
щч ч»nr, sr 3 ч\чч wnrtw ) the self ( become»
four-faced like Vishnu, but does not become
identical with him.)
«чг* bhavati, becomes.
«fhrw Gautama, О Gautama ! г. е. О Nachiketas !
As pure water poured into pure wnter becomes like that,
О Gautama, so the Atroa of the Muni who knows becomes
like that (with Brahma).
Vat.lj V.
Mantra. 1.

4*5 a?U4 «
 щ
Valu. V. MANTRA 1. 151
qffft-( ««> ) чтяжячя« «ятя яятяясис 3* ( «* ) «"д^"4 ч
Л*Л ( 3чч« ) ?r«s я Гчдячя яяя, я яд и
3ч puram ( иОt И. *ït ) city ( the body ).
яшяят-зк ekft'bie-i-d vârara ( ятгЛчяяич яг*чт ячтятпд тчтГя
ftn:^* M. ятядя чящя чтчтся дту чтя,ч*-я яят
35Т i eleven-gated ( M. Nine in the physical
body, Mums and Buddlii making up the eleven.)
ЯГЯЧ4 ajaeya ( тягсяя:, я"тя ГяГичттГжияд M. яяяя« )
of the unborn (of the Atinan. M. of the Bhaga-
vâu the Lord).
тдяжякя« avakra-chetaan/i ( Ч1яж = ятв:я«ж) яялял, чя«=я
твятя чячзт, v« чажяaп, *щ ttчw?T4W тгоя« )
of the non-crooked-henrted. M. M. whose
thoughts are never crooked.
sa51ТЯ
annshiiifty.-i ( 4W ч* 3* я яг*адс д^яттяя )
4tj-3îч = *Trwr м M. 4iwi яяГчтя яяяУя saдятя=»
чтяччтчячт íWnf*ч яяат тчтят я ?ттятя ) S.
having meditated (upon Him the Lord of the
eity) M. having firmly settled (in his mind that
he is under the control of God) 3kl. M. He who
approaches it.
я АяГя ni eichati, he does not grieve.
fagflis я тяяячя vimuktn/i cha vimuchyate ( т^я «Гястт
$я «ктя ягчя^чгядя!Т яяГя i таджяя яя. тяя^гa
«jчt *ттт< я »гжтт и M. я«тГячтчт*тяя ятяtяд
яя.«гя ¿кя■сятччт чтпя Гяят«Т1<»ттяятч> ч»яяетячтя
%ЯТГЯ4сЯ, ягпчтячтя Гччяят Гяя«чя i дчч Гчя,%чтч;
чяГя № ) and freed (even while living) becomes

V
ê
152 KATHA. Adhyaya. II.

free (totally after death, г. е., he is not born

again.) M. M. and liberated ( from all bonds
of ignorance ) becomes free.
Having meditated on the unborn, true minded Lord of
the eleven-gated city, a man does not grieve, but becoming
Jîvan-mukta he is thus liberated.

Mantra. 2.

*Tt*5**J?ro<p4Ï4*ï55Jт îtт^tT ЩЪЪП ^rf^WT

W?l*Wf^ II 3 n

щщчх— ( «rwт ) *> W* *4 "S: »ratftч »ч %тчт чг*чд

ЯГЯТч: gä«чд f*4 чГч^ Чф**Ъ ИГТчч* WWN ЧТЩТ: ци^s

**s hamsaA. Swen. S. The Goer or mover. M.

Free from faults and the essence of all. ( »rWc
чч«% if. The word *>: is a compound of т
and чs m 'Ham* is derived from the root
«тстчц ïчrîr, by adding the affix ч^ г There is
elision of the final syllable. The word чs is
derived from mгt by the elision of the final t,
and shortening the long «т u * чт*т %^чО*ч"Т*т.

црччf suchi-shad ( дч^гзтцГч, 4>сni = 4*; M. |[чТ«=чtчt,

»шт, жГ* чrgw ) dwelliug in the Pure (sky or
Air.) According to Mad h va' 5?*чс is formed
by adding to the noun suuhi the verb ** 'to be"
 1ШТТЕА 2. 153
Valu. V.
The affix «3 is added ; the ш of *3> elided,
and we have ч3, and * is then changed to ч a
vhsuA ( чшчта ччтч=*Я: « M. ч-зrf, 3=5*,
'S:
чзЯ 9 45s 11 The т of sK is elided) Vaau, who
makes ali to dwell. M. Th* best and the joy.
S. The Vâyu or Wind.
«*вГt.»чЯ. antariksha-sat ( чтВс% *Ачпг M. «*гrws )
dwelling in the firmament. M. moving in the
firmament or sky.
hotâ, the sacrifice. S. The fгre M. The pre-
xtarr
silins» diety of the senses. ( «Гя: M. Fror»
the root 1 «smwtn is for-nsd 4^ by adding
the nffix счи З^Га чч"3 «wrç sa«, «3»™»
-ЧтГтТ, T~s?T4U«T*Ui ) «
wds-shat ( t^ri iw ^сГа M. %¡cгt з*гачт
ъ~чч ) dwelling in Vedi or Earth.
atithiA ( %тч: M. It is a compound of «f*
«ГчГч:
'• much" and ч " food ". «Гачтча *а' та %uîа«rs,
с wtfefaí ) g'iest. S. Soma M. the rich in food :
the wealthy.
duronfts-sat (зЛ**«Л А*Г«M. %т«s*чт ¿ta
««гd Гач5Га чГа ) dwelling in the jar. Or the
Bs'âhmana guest dwelling in th- houses. In
this case, durona means " house."
nrUshat ( 33 "3^3 *** M- *S вЛя жГч **t )
dwelling in men.
тaга- eat (чÎjWj*>wni M. irsrгf* **3 *«« J
dwelling in the Devas 01 Gods.
134 КАТИЛ. Adhtaya II.

4«* rita-sat ( -щп «n ччт чт *~т% чт*тя M. *& 4«rr¿

ч;ч ч$ «sfw ) dwelling or existing in Truth or
Veda.
wtani vyoma-sat ( «tf% w«tît «iïсГ* M irgnrч«t ■ «vtá
чresi «tç тГ« ччстчи^гягч!« wt%Гa ч«чй i )
dwelling or exietnig in space. M. existing in
Praknii. Vyoma is the nameofShrî — she in
whom the whole universe is weaved (vyota).
«rjjm abjâ'i ( 41*5 я^твччитГс^^чт тч% M. адчд smrw)
Vч ««iriFr, *rg чтт*1г сГя эдпт« н чг*шг«стч«*тс
vnit %ч mt5> чя«чя ч*í fir«íí яч4т?\ч ч чпг*Г|
toi я*nj ) water-born (like conch, shells, esc.)
M. He who dwells or exists in the water-born
creatures.
чтят« gojiVi ( «iFя ^jrewrr *тптч«пПгчЛч чт«гй M. ñrg
чтКч, wfsï ) C>w-bom. S. Earth-born (like
wheat etc.). M He who exists in the cow-born.
Яя*" ritaja/i ( 4WтifT^« »ттчн M »çSд яtяh ш$д «rwrj
\Тщ marc «дчтчтм vrnti\F* ir« WтW ) Truth-
born. S. born of sacrificial part. M. He who
dwells in the wisdom etc. of the liberated.
WTffят« adrijâ'i ( чЗ**чт «топчч^ч чтай M. чтгд «rrîrj
чгт^к ) Mountain-born. Rivers etc. born of
mountains. M. He who is in the mountain
born.
щя ritatn ( ячпидчпп II. jpwtr ч^ятпггсн )
Truth If. That which is principally established
by the Vedas.
 Valu. V. MANTRA 3. 156
fТ4 brihat ( ЧХЩ nkiтKwmfb M. 7*3"*^) Th*
G rent.
Thit dwells аз Нлпил in the pure heaven, (is Vasu is
dwells in the AnUriksha, as the saorificer it dwells near th»
altar, as a jjnest it dwells in the houses : (or vessels of food.)
It moves in m»n, it dwells in the Quia, it lives in Truth,
«ietinj» in spiue ; it is (as the fish \ in the waters, (as the
trees.* thit arrow on eirth, in is the knowled*-; thitt the Veda«
reveal, and like the rivers that come from the mountain. It
is the Great Truth.
Mavtra. 3.

\ w»w -( ч« ) ш« si ^зиГa чтчгa uw« чгсчт« »rà шЛ*

TтWÍ ( И ) Г«1Ч*4П 44Г4Й U
«г«5 ûrdh/am ( %*<ич. М. чг»5 nPanw 5c4Гa) up
(above the heart.)
«« ргалит (mчт^>т *r£ M. итччгд) PrAna-vâyn.
çfiГч unnnyati ( чг«8Г чччГя M Ъtч?« ) sends up, takes
up.
saчтч apan am, the Apftna-vayu.
ятач pratyag ( ^чх ) down, or back.
я asyati ( гщчГя M. йгчтя ) throws, sends.
«nS rmdhye ( ч?чдч*^Ч"Ч!Т$ М- *Г«; N in the middle.
S in the ether of the lotus of the heart. M.
In the heart.
1*6 KATHA Adhtaya. II.

*rчw Vâmanam (ФчщчН) the dwarf. S. The adorabl«

M. The Person of the size of the thumb men
tioned above.
чпчЫ â-ùnam, sitting or is seated.
fяÄ visve ( чч ) all.
$яТ« dev&/i, Gods S. The senses like sight,
ччт«^ is pásate, worship.
He leads the Plana upwards, He throws A pana down, in
the midst of the body sits this adorable one, and all the
Gods sit round Him.
Mantra 4.

цъ% я^ м 8 »
wroi;— im тЪта írVч: Ргег»ячг«н511 ^сt«. тв*рч ттът
щщ Ы чРспта яд Щ *ад и
чгеч asya ( чri\tч4W mwa: ) of this
rVjfeяnrw vi-aramsam&nasya («таачттег » ячтччa M. чl*
^с »¡una: ) being torn away, leaving the dense
body.
nfl«.<4<4 sarîraskhasya, of the dweller in the body
ífca« dehina/i ( tсяas ) of the embodied,
^сtд dehât ( M. 5ч4%«;t«. ) from the (subtle) body,
r«5*4Wt4T4 vi-nuuehya mânaeya, being freed.
fvq «я 4pkPw«ia kim atra parieishyate, what remaini
here.
Гаыл. V. M ANTRA 6. 157

What remains when this soul, the dweller in the body,

;oes out and is freed also from the subtle body ? That is
¡bat.
Mantra. 5.

чссгсщ g 3ÍteF?r ^fiwihanyrîflrift и ч h

ч т%ч na psâaena, not by Psâna.

n чтчгччт пa npânena, not by Apâna.
ЩФГг rmrtyaA ( *3«г: ) the mortal.
¿lчra jîvati, lives.
"«Я* kascharm, a y one.
*зттт ¡tarena (. #са ипттк TV«*!* ) by the other.
5 tu, but.
«пчг-çr jîvanti, they live
ч?тъ yasmin, in whom.
4% etau, both these (Plâna and Apâna).
счтгзпй" npâeritau. M. M. repose.
Not by Prâna, not by Apâna does any mortal exist, bub
y another do they livp, on whom both these depend.
Mantra. 6,

ЧЧТ Ч Щ*Ч HÏWT Ш?*ТТ ччrя *ffa*í II % II

158 KATHA. AOHYAtA. IL

mW ч ччт ччГи ( a«тт «ig , к

í^ hanta, well then.
W te, to thee ( Jчч )
VT idiiwi, this.
«srerrГu pra-vakshvâmi, I shall tell.
gji gubyam, ( »Jw ) mvstery.
i ■Язт Brohtn i, the Brahman.
ччттрг eanutuiam, ( Гчтчч ) the old, the ancient
«mc ynthft, how.
T cht«, (not in Madhva) and.
чч«* maranam, Death. T. S. sa4t#==death-lesg-nesa.
япч prâpya. reaching.
srTWf âunâ, the Atmâ or M. The Jîvâtmâ.
щщпа bhavati, becomes.
ifta* G .intern«, O Gautama.
Madhva: чтгягт ш\чт, «»j irrer чтт ччЪх mim-
■сттГч «ft« ^«(ччтч vwí и Atmâ means Jiva :
I shall tell thee also how the Atma falls into
the state of Jîva i.e. how it readies mortal
condition. Tuis shows that there is difference
between the Jîva and the God.
And now this mysterious ancient Brahma I shall tell to
thee, so that by reaching deathlessness, he becomes Atma,
(alone) O Gautama,
Mantra. 7.
Valu. V. MANTRá. 7. 150
9*ччs —чп$ tnr«rt 44i«W»тWзr miHiяra %ттЧ ячаш чтят
то»з 4rgw*e и
ihr* yon i m, ( %гтчут* тцжЛяччпч1тт« чщт } womb.
таят nnye ( в Fяс тч^пччн jpni M. t&«ч ) some.
W4ÇPW pra-padyante ( яГячт«я M. иитчтВа ) enter,
obtain.
*<*гитч earîratvây» ( чапичнч M. wiтt^s -mm ) iu
order to have a body ; for the purpose of becom
ing incarnated.
$Г<pri deliina/i ( %fra M. ^тчйпчт: ) embodied
ones M. when ready to become embodied.
w$ sth&num (^f I'MtHimt чтч M. ?атчг^< immove
able, inorguiic body or matter, Sthanum : a
stone, an epithet ol Shiva, denoting the qualiliea
of calmness and fixity.
sa«5 nnye, others. ( $fijч: ), who are evil doers.
«jtfufar anu-sam-yanti, go into.
4«t чгй yathâ karma ( ъ% чад чгчг «$ чт чгч, % i\fv *3с
««чтя pi г gJH çf^»tд ) according to karma
( actions done on the Physical Plane)
vn *ЯЧ ynlhâ srntnm, ( wpi чт ттатчдчттпяа M. w m
f«msa<ibfà ячч ) according to their knowledge
(energy set free on the mental plane).
Some eouh, ready for birth, go into the womb to obtain
body: others enter Sthânnm, according to their k,&rmt,
od according to their knowledge.
160 KATHA. Adhyata. II.

Mantra. 8.

TJôf cï<ï. II С II
щ*4ч«— ч: «т* *кт Гячятчк ч^« 3ч": щкд «ттчГа ад *я ^гдт^
ад »я яд чч «fя <а«чя 1 агс«щ «я «\«t: Гчат: ад а ч^ *
згечГа ад ч vaд 11
Z¡i y;l/t who,
44 esha, this (Pers n or God).
5^3 suptushu ( ятчттГчд M. «\^g ) when (they the
Piurms or the Jîv.iS are) asleep.
wiчFa j&garti, is awake (does not sleep, but watches
ovl'I- us, as ¡1 Mother on her child)
чяя зднт kânam kâmam (à ачГчйа îwtçjsi M. ча^чстад1?чт
or 5«t*!i4rà чТtît ч-ттч ела■ ) one desired object
after another. M. according to His Desire.
3^1: purusha/t, the Person.
таГччте: nirmim&naA ( faiwgчg M. а?пдчд ) creating,
shaping.
ад tat, That.
чч evn, indeed.
5Ж ямkгат, ( щт', ^S M. vtatntf ) White, Bright
Pu-? M. Free from sorrow.
ад tat, That.
W& Brahma. The Brahman,
 1шл. V. MANTÄA 9. 161

гrf *9 tad eva, that indeed.

^1Я amritatn ( «T^rsiY M. чпт*я^ ) Immortal, undes-
tructible, unchanging,
gsчi uchyate ( ч§зтт#д M. Sстrсg or тЩs ) is said
or called ( in all scriptures or by all wise men.)
htw^ tasmin, in Him.
:irtn: lokâA, the worlds.
ÏW: SritâA, ( чттит: ) contained.
4w sarve, all.
аf и tad u, That indeed,
ч зп^тч na aty-eti, does not go beyond.
ч<щч kaschana, any one.
This Purusha who is awake in those that sleep, and who
builds (all objects) as a desire, that indeed is the pure one,
that indeed is Brahma, immortal he is called. In him all
) чorlds are contained. This is That. Him verily nothing
goes beyond.
Mantra. 9.

щъч-.—ччт чч'- «rip Я** чгтге: зкч^ч ( чта ) чГасч: здч г

аm snwt ч%: ч^ат'з: ( wfarçs ) чТ%Щ ъч *ч ( чтч ) чГттсч:

чтяs agniA, The (Celestial) Fire= The conscious Fire-

God in heaven and His reflections in the uncons
cious material fires of the physical plane.
' II
162 KATHA. Adhyjlya IL

чет yathâ, as.

чтг eka/t, one.
дч* bhuvanam ( «ч «атчs:, а ) the world.
чГч^ pravishíaA ( ^чГч^: ) entered.
ч^т «ч rûpam rûpam, in each form,
wravr prati-rûpam, (чГаГчч:) counter-form or reflection.
ч*[3 babhûva, became.
445: екaA, one.
ачт tathâ, so.
чч-*[ЯГчШетт sarva-bhût-ântarâtmâ ( чЗчт garai savspаt snwr
^чГадчгчсчгд M. ччзйчгдчГч^: чччщ ччк «аsгs *
зЯТ: ) the Inner Self of all creatures.
*ч Wч чгегеч: rûpam rûpam prati-rûpaA, for every form, its
counter-form.
чТ%'- ъ bahiA cha, ( *%<т saтч^аа жчч Швигеа, M. sa^r
ччча: жч чтч чГа чГтгеч: иГатч*чт ч^ч £ïm ) and
out or without (i. e. Brahman assumes the form
of every object that it enters, yet is without
them). M. Гч»ч(Я$;чт^ чГ?$ аg ч ат^^Tгwr i. е.
out side of the reflected form It does not
become one identically.
As the one Agni enters every form ; in the world and be
comes like that form, so the one inner soul of all beings,
entering every form becomes of that form, but is still out
side st:
Mantra 10.
 Уallí. V. MANTRA 11. Ш
чпчч: —ччт *¡r: чтд: g^sf srRrç: чл ч:ч ( чГа ) чгтгеч: ч^зт
ачт *ч» ?чгэтт wgrerrwt: ч^щ wi чч ( иГз ) иГачл: ( чдч )
чтд; vâyuA, The Vayu.
As the one Vayu enters every form in the world, and
becomes like that form, so the one inner soul of all beings,
entering every form becomes of that form, but is still
1 . outside it.
Mantra. 11.

*1Щ'- II \\ »
Ъ*ИН —чТО Л*^ч W: ф*т чт^ч: чгст»т%: чгтт ч farcît |
çrt^s 3^* **&'- ч9т ч*я?ттчт<:тт*т зчт ( fHh ) ч ravгra s ^ч^x

fraii sûryaA, the sun.

чет yathâ, as.
ччатчгеч sarva-lokasya, of all worlds.
W chakshuA, the eye. M. The eye is of two sorts
—the external and the internal. The exterr.al
is material and inert, The internal is living
and conscious, as it has for its presiding diety
the Sûrya.
ч na, not.
Гч«rS lipyate, is contaminated or besmirched.
*r*^: châkshushaiA ( ч^чтГ^$чт>пга; чггя;тэт%: щ*
 164 KATHA. Adhyaya M.

relating to the eyes. (The impurities which the

eye sees.)
^rçj^rô: bâhya-doshaiA, external impurities.
*чs: ччт ч^§сп»тгстсчт ekaA tathâ sarva-bhûtântarâtmaA, »a
one is the Inner Self of all creatures.
ч штзта na lipyate, is not contaminated,
^tusg:^ loka-duAkhena, by the world-sorrow.
чТÇIS bâhyaA, (being) without.
As the one Sûrya, the eye of all the worlds, is not affect
ed by the external faults contained in the objects of sight
(by his rays falling on them), so the one inner-soul of all is
not affected by external sorrow of the world, being outside it.
Mantra 12.

^ГТЦ Il ^ Il
заз^ч:— ч: чън craft чч^ат'зттттт *Ч5 чгё ч§чт чгстГч vrcroi
а ^ чкт: чдчччПч ичт чт*Яч щ^ ( чаГа ) са^чт * ( ччта )
w. ekaA, one. (S. чт% чt^wri ^râhrаs wа'st *5т ч чд;
ч»тт.г:чгч$т чх ^«ftjrer и M. ^?î чстж *rorгif
<вашч^ чщщ чтчт ^^Гчч^сч щщ ?та чт^{ чgvr
wrtçтrr "хП u S- Verily that Supreme God is
all pervading, self dependent and One, there is
no one else who is either equal to Him or greater
than He. M. The word "One" indicates that
He is self dependent. Hoч can one God control
and rule infinite number and variety of JJvas,,
Гаьы. V. MANTRA 12. 165
То this, the answer is given in this verse, i.e.
the God assumes infinite forma ia order to
govern infinite worlds and Jîvas.)
gefts vnsih ( ч* тщ ^^ч щчцЪ чя£ И. ) the controller,
the Ruler.
45Г-*[(11'ааэтт sarva-bhût-ântar-âtma, the Inner self of all
creatures.
ч4î «я ekam rûpim (ч%Ъч *ц ^яте таiwi тяяз-т«гатс-
чге ) one form ( which is one essence, pure
intelligence.)
щ^чх bahudhâ ( чтточттт? та^-ачттч^ч^ч ч$чт ^«-
яч>т*: ) manifold (according to differences of
name and form.)
ч: уa/i, who.
«RÍтní karoti, does, makes.
it tam, Him.
4iwí4 âtmastham ( ^ч{Нжсчтч>тй f|ft ^тяттчгс^щ чГч-
ъч<е ) seated-m-the-self (placed in one's own
heart, in the Buddhi).
ч ye, who ( free from out-going tendencies.)
^адчадга anu-pasyanti (^3*rara) see, experience, perceive.
4ÏTH dhu&h, the wise ( fatГfSTi )
tчт teshâm ( ч^чяя^aтчт ) theirs.
gis arrssní sukham sâsvatam ( fnni шсшччячч! g*í )
eternal happiness (the ЬНэз of the self).
* *«Í4т^ na itareshâm ( i sifatГaRт ) not of others.
 166 KATHA Adhyaya. И.

Не is one, the ruler, the inner self of all creatures, who

makes (his) one form manifold; those tranquil minded ones
who see him seated in the maAaf-atma, eternal happiness is
for them and not for others.
Mantra. 13.

*пш щщщ » стт?*^ $jgij^f?çf ^т^ffai

^Tf^rT: ansseft йя^чщ II \\м

Гзт^^тГa 55tтWíч à ^ чттт: чгч^нтет ачт vrwiï чтгчтs ( ччГа )

WÎчÎ Я ( 4¡¡í% ) О
тч?ч: nityaA ( srГ¡míft ) eternal.
5чГ*счтчт anityânâm ( гччттчтт ) among the transient. Or
Гчтч: frerрр^ nityaA nityânâm ( M. Гч?чгsп чщ*г Гчтч: «Га-
эг^ч Рттчs ) the Eternal among the Eternals.
%ач: chetanaA, %ачтчт chetanânâm ( %атчачгт згдгт^чт
ттачт шэтчч^ГчГчттчч^зтзз?* M. %ачтчт %аas
=дзя Зач:, sstчï %ачтчтет: *^í\wtг) the Thinker
among all thinkers, or the Highest conciousness
among all consciousnesses, (like Brâhmâ &c.)
*«: екaД, the One.
*£*т bahûnâm ( жачгат M. %ачтчт ) of many (conci-
ousnesses.)
ч: yaA, who
тчсчтта чпчщ vidadhâti kâmân, fulfils the desires. ( 4чtît4rî
чГчТ3ЖЯ 4ÍтчтW, чтЧГСПГч 4ч1£и«!ИтетЦ ШчТ*. чs
Я1ГЧВТЯ )
VAtbj. V. MANTRA 14. ш

ачггэтт-чч *дч*чг«ч>тт: tam âtmastham ye anupasyanti

dhîrâA, The wiee who perceive him чithin
theirself.
ачт tesham, to them.
4тГwi e&ntih ( ччtти-. M. 34* ) peace, happiness,
srrenft sâsvatî ( iron ) eternal,
ч чч^т na itaresbâm, not to others.
The eternal among the eternals, the conciousness among
all consciousnesses, the one among many, who bestows the
fruits of Karmas, the tranquil- minded ones who see him
seated in the moAoi-Atma, eternal happiness is for them and
not for others.
Mantra. 14.

щщт я%*т*кт ííq чти fiwfa *т и \ъ u

чрич^-Г чч) ш*Г** чт* 3* *Ъ чя* Ф ( Ï™ ) ™*
ъъЬъ* чтГа чт ч тччтй чя 3 Л*тч**чг* и
а* tat, that ( чя Гччтт M. д** ** ) S. Self-know
ledge M. Mystery of Brahman,
traf etad, this (M. ччгсч )
чГа iti.
чяра manyante, they think.
эчГ^та anirdesyam ( Гчч«5 **** M. ччз ч?ч «fir Гч**3
saччч ) indescribable, undefinable, inexplicable.
чхч 3^ paramam sukham (чуг 3^ M. Fh?*4 чтчщчггэп«)
supreme happiness. M. The wise think Him as
the Indescribable essence of the highest happi
 16e IATHA. Adhyaya. II.

ness — thai Brahman which is in one aspect a

Mystery, and in the other the All form-
between the unknown and the known lies the
third asp«et of Brahman — the Supreme bliss.
«* katham g nscг ( Эч хпет^ч ) M. In what way.
з^ tad, that.
т**тч>чт vijânîyâm, can I know (M. How can I know that
Bliss aspect of Brahman without His grace ?
*рraf «w что gчpfatf ас ччт* ща)
тц.ъ kim u, does it verily or indeed.
Hтfk bhâti (%ЫЪ) shine forth (and illumine others.)
f чтГЯ чт na bháti vá, or does it not shine forth: i. e. S.
can it be known by our Buddhi or not ? M.
" How can I know that Indescribable highest
happiness."
or
fWra чт vi-bhâti va, or is it lighted (by some other light.)
" This is that "—so say the wise : hoч may I know that
supreme bliss, not to be defined ; is it manifest or is it not
manifest.
Mantra. 16.

53»*ч: — <гч ^§: ч чтга ч ч^тто (чт^т) í^tí farrаs ч чтгзтт

«pí *чпr: fus ( чтчщ ) чтчт ччъ чгз ч!т чтга t* ч! ч*д um
îwfij s
 Улил. v. Mantra is. ш
t na, not.
e* tatra, there ( аr^rç wretga этота M. аз. чз>а?
ътпч сттВaч ччфк )
iprs sûryaA, the sun,
чтта bhâti ( чадгачГз M. чтзчз ) shines, reveals,
manifests.
ч na, not.
ъ*£-тЫ chandra-târkam, the meon and stars.
* %mi m<gj: чтпч na imâA vidyutaft bhânti, not these
lightenings reveal (or shine.)
jа: 5Яч^^ттr: kntaA ayam agniA, how this fire?
зз, *з щщ tam eva bhántam (ч^ззетс згсгчтз M. 333315333=
з^чтз" «з^ч ) S. when verily he shines. M.
following after Hi« shining forth.
Яд-зтГз anu-bhâti M. зтГа (anu is taken with the pre
ceding clause) S. чтядЫа shine after Him (not
by their own light, but by His light.)
33 sarvam, all (Sun and other scars &c.)
3*4 tasya, His.
зтзт bhâsâ, ( з>*чт ) by (His) light.
33 sarvam, all.
Х.Ъ'ц. idam, this (sun &c.)
ГззтГз vi-bhtâi, is lighted.
There the sun does not shine, nor the moon and stars,
there these lightening3 do not play, how then this fire ? When
He is manifest, all is manifested after Him, by His mani
festation all this world becomes manifest.
170 KATHA Adhtata. II.

Valu VI.
Mahtra. 1.

ЦЪ% cï<* II \ Il
я-гчч« —чч: ат«ч $чт: чгетчготчт ччтяч« ягачсч: i яд чч $*
яд ww ад чч чся я«чt i я"ечд «ш «tax: Гчят: яд я «адд ч
чттчГя ядч чaдм
gî^açw: úrdhva-múla/i ( яг«ч ц^т чд aГд'ит« чтч чдткчга
Зич'чтагатгсотчтт'ч: Фптс«< M..вт*ч ччтд^чччтд,
Ъ$ 1^5^ яа^Гчч Ц5Г ч^ч 'ячттт^ч ?ч^ч ч яс^-чцчо )
above-rooted. M. M. whose roots grow upwards.
M. That world-tree whose root is in "Urdhva"
or High God.
534141-4141* avâk-sâkha/i S. чччячч>Гячч! ячтклт? vttsТt«s
( M. *a4Í«: *я*тчт: ?чт: ж<ят: 4W чип1 ) down
branched. M. M. whose branches grow down
wards M. Whose branches are the Loяer Devas
(arvâk Lower hierarchy.)
44S esha/i ( татт ^st M, ичтчт итча> «пгсттаftлята« )
this.
4ГСЧ?4* asvatthafo ( чгаггтччд «тччтчтятЧяГчсч япгая-
чччтч: М. wwwnwfotfwirt i чггзртГя^счт*/ sauñ
чfV: п тгаят is formed by adding the affix 4i to
the root 4Т " to blow " preceded by the upapada
чщ ' quick ' яп^+чт+ж ( чт ) = чпит (the mx is
TaLU. TI. MANTRA 2. 171
shortened.) жщх «r*rç ГачГч or **я»я ч^ чя
= чня?чs ) the Fig-tree -M. that which stands
firm like the Fig-tree. Or «*sn may mean "the
abode of God or the food of God", чгач means
then "He who goes very quickly" i.e. the
all-pervading God : and ч is the eliled form of
*чт " to stand" or ч " food."
wnаHt sanatana/s ( fVñrya: M. ччт*ат!sнгЧ ) ancient.
M. Beginningless as a current. The current of
creation has no beginning.
»rç 4* tad eva, that verily or indeed. S. That root of
the world tree.
Зрт sukram ( я**, $5 ) Bright, Pure, Free from
sorrow.
srç ÎTW tad Brahma, that ie Brahman.
тгf 4ч tad eva, that indeed.
ж?a amritam ( sarVчntr wtt* ) Immortal.
вчтги uchyate ( ««rt чадгттщ ) is «aid.
fog; wtmu тчтат: чча? з * «^ra <*щч a same as in V. 8.
With roots above smd branches below, this (manifested
srahma) is as an ancient ashvattha tree, that indeed is the
right one, that is Brahma, that indeed is called immortal.
ss -him all worlds are contained, Him verily nothing goes
eyond.
This is that.
Mantra. 2.
172 KATHA. Adhtaïa. Il
savíTiV— ?щ сс v%*4 чга ччщ Тч«^щ чтй ( -яът ) *яга ( ч:

чд yat, what.
ч^ idam, this.
тжч kimcha, so-ever.
e,т3 jagat, world.
чч sarvam, whole, all.
m% prâne ( чтГtч^ wîqt M. mm с^ Г*«ra) in the
Plana (in the Supreme Brahman M. in the
God Hari.)
S«rnr ejati ( чwt ) trembles or чд vxmnx Щ\% works
(by His direction.)
Гчs чЯ ni/i-sritam ( fi«bsf M. ятщ Гчs^cf ) gone forth.
M. All this world is contained in the Prâna, it
comes out of Prâna—from whom this universe
trembles a» if in fear, or works under whose
command.
"Iç *ПГ raahat bhayam ( щ%Ц ъ$$ ^, M. чс^ччч ) a
great terror, reverence, awe. S. Great and terri
ble M. giver of great terror.
чЦ я^я vajram udyatam ( я^атч^ ч^ M. чдчд чсдч^
^<i = ^frç чячщ ) thunder-bolt raised M. M.
drawn sword S. the thunder-bolt, as if on the
point of being hurled. M. The great giver of
terror, like the thunder-bolt. He takes аснт
as a separate word meaning "ever active."
4: Serf ftrj« ya/i etad vidu/i, who knoя this (Brahman.)
щфп: amritâ/i (5Я4ч*«пгЬт: M . gwt) Immortal, Mukta.
â ччтчт te bhavanti, they become.
 Таьы. VI. MANTÄA Я. 173

M. another reading is чтчт; That from whom has

come out Prâna, as well as all this universe, in
whom they all tremble or carry on their fano
tions. Or that from whom the whole world has
come out, and on whom that Prâna (Brahman)
ie-acts.
Whatever is in this world, the whole moves in the Prana
Jar.d comes from it. It is like a mighty reverence, like an
uplifted thunderbolt, they who know this, they verily
beco:r.e immortal.
M INTRA.. S.

<я*«нт:—stcü ччгс safas «тчГа ( '¡am ) ччтя $£: «rчfa ( ччч )

ччтд bhayât ( м^тчт ) from terror, awe, reverence.

•ssm asya ( чтчэ^^a ) of Him (the supreme God.)
^afîît ячга agni/i tapati, the fire burns.
■ччщ ачттс ^гтЬ bhayât tapati sûrya, from awe the sun shines.
чщ^^; -щ щц:ъ ^ngs чгещ ччч: bhayât Indra/i cha vâyu/i
cha Mrityu/i dhâvati panchamaA, from awe
*• Indra and Vâyu, and Mrityu the fifth runs,
M. чтчга ( ^гжт^щччтГяч^ ) M. translates dhâvati
as "engage in their respective works" such as
causing rain &c.
From rererence of Him Agni burns, from reverence of
Him Sûrya shines, from reverence of Him, Indra (rains),
Vâyu (blows), and Mrityu runs (to work) as fifth.

/■.
174 КАТИA. Adhyata. II.
Maktra 4.

гТсТ: чЗ*
чэ
líttfa
sa
s№frc?*ra 4JC4U и it II
щгчщ—Tjff ( щ\ч^ ) ÏjÎтTW Vffgnt WтW ít^^ чшч>^ aas
чкттдчтч ччд «т«д ( тччтчтяg 4rg saarc^H'ft ) «ssa ( $ат$т-
ччГя ) »
%j iha, ( «гтч*ая M. igwr^t ) here ( while alive
on this physical plane or M. while having a
human dense body.)
^4 chefc, if ( 4тÇ )
■ячтц asakafc, ( чц^Гa M. чга» ) is able or became able.
чт$^ boddhum, ( ют«па ) to understand.
Л1Ч[, prâk яíH^í Гч^тя: «arîrasya visrasa/i (3*r «тсттет
жч^тччщ ча^ттд., чщ\t wчw$ тчд«ча i а ^ч
яточ>«! í<?3 «nit«it*!^ «ig ?я^ $д щъгят
жтГчтЧ: ^Гтапсч« «тчгт:, ад чкт«: IV та ) before
(S. If a man is able to understand Brahman,
then even before the decay of his body, he is
liberated. If he is not able to understand it,
then he has to take body again in the created
worlds.)
^ттт^ч fti^r«; sarîrasya visrasa/i, ( M. нтГач^тотвстзата. ;
aчт«чтчт<[ mчлч>чд япгвд; ) the falling asunder
of body (the densei
aa: tata/i, then.
fííg Wтig íiÍТtotч «wâ svargeshu lokeshu saiîrtvaya
kalpate, (M. a$*rГчg iH«rfaff^rnзсiww^TewтJr
otî 3JRT ччга cía чтаа. ) in Heaven worlds
( like Vaikuntha &c.) he is bom in order to
 Valu. VI. MANTRA «. 175

take a body (which ie im-material, and consists

of the bliss and intelligence) — i. e. He takes
an undecaying Spiritual body in the Heaven-
worlds. S. reads ч5тд and not wig, 4«fg means
" in the created world " Shankara's meaning is
given above.
If a man here is able to understand Him (Brahma), before
the disintegration of the body, then in the lokas of the self-
effulgent One he obtains an (a-prakritic) form.
Mahtra. 5.
зПТТМ^аг rTOТttr^fa 4W щ£( ГТ5ГГ fqgsTT% I
щп^д чбц ^f% щщ п^ц^^щ ъттъччтпд
Я^Т#% II ц и

ячт f^fti ( *|3i ) ччт srcg чп;*з^ ** ячт «п•«ге^ ( сg$ )

чw^tà етчгаччтВсч ( сjpï ) u
ччт yathâ, as
татттЗ âdarse, in the mirror ( ччт чткч ига?*пгагдттчт?<«ггч
чтяГя ^^т«ч*ягаГчч? M. чгт^гч ?4й дя# ччт grat
ч*чз(т,этт 4тfffefV: frai ) M. as the face is seen
fully reflected in the mirror, so the Brahman is
seen completly reflected in the Atman.
ячт tathâ, so
snwftt âtmani, ( Wf^ ян^ч^ тwtfr^niт гаГччв чтэтч*
сsj*r »rafèt M. sHiwf«! «fà ^ar^Praii чччт^ ) In
the Atman, S. In the Buddhi M. In the
Jîvâtman.
176 KATHA. Авжтата И.

ччт чч§ yathâ ivapne, ( efVfW «mrf чтчч*тд[е M. ччт

^ff ч^т %чя%, ч чът ) as in dream ( S. not
fully, net completely.)
ячт fV^età tathâ Pitri-loke, 10 in the world of the Fathers.
( ятчтя^чч счччютт: «ччгаЪзч^тт ччьсчщ M. )
S. there is not complete realisation, because
there is the experiencing of the fruits of one'«
actions.
ччт ячд yathâ apsu, as in waters ( таГтпта>тчгчч'пт^ )
"ífa <jií or fprat parirá dadrise or drisyate, ( чГтрнt чщ ччт
M. ч6ч==тач^?ч ягащшГчтк jrat ) as if fully
seen, as if seen in all parts, face &c.
ачт »пчтеА tathâ Gandharva-loke, so (in Gandharva world.
( таГчт^ивчч сттч■ sa!?чч; M. тщГчд чч?дчт grat )

.«тчт-яиаччт: ^ч щфщ\$ ehhâyâ âtpayo/i ira Brahma-loke,

like shadow and light in the Brahma-world,
light and its reflection ( ет«гаГчг«гев ?rçr?ftà
4%4¡far*. ач ч gw^т: i «геп<[ 5ятечстт5пч ^|* яш:
щтщ« M. «гагачГчтзга я^% чщ ччт^Гя £тчt

As a reflection in the mirror, se in the Atman is Brahman

*o be seen, as one sees in dream so in the Pitri loka, as in
waters completely visible, so in the Gandharra loka ; in the
Brahma loka, as light and it» reflection.
Mantra. 6.
 Vaixi. VI. MANTRA 6. 177

чпч nwr я чтчгa II

стЦгчгот indriyânâm ( ^ñsrrífcri ) of the senses (like
ear &c. )
^чя^чтЗ prithag-bhâvam ( чччтчт>ичттт?чакатт M. чхtж*ч )
different states or conditions.
асч-чгетчч^ udayâstamayau (этчга-тачт щттщ-'етчтч'счт^ччт M.

стЦтчшт чъх narrai Гсч; ^пт %4s ) rising and set

ting. S. Origin and destruction, having refer
ence to waking and sleeping state. M. This
origin and destruction of the world, takes place
in order to make the senses apprehend dif
ferent objects.«
ч зrj cha yat, and what.
> ^44; этт^чтчтчт prithak ut-padyamânânâm ( 5чтч>шттУ*т1:
«jWaГ43J31^ Ï45тj5 гядтп» жтэтет^чтд M. 4141-
ичп^чт чэт^чтчтчт ^тЦгчтат ччтти1гаттсч!?га $ч: )
produced from different origins (such as akâsha)
&c.) M. born in different ways.
чтет
matvâ, having thought over ( S. чтгат M. ччч-
счгч чтят ) S knowing M. understanding that
► they are under the control of God.
vHs ч тИГя dhira/i na sochati, the wise does not grieve.
S. Understanding the different states and tha
rising and setting (in waking and sleep) of the
senses, that have each a different origin (such
as ear from akasbâ &c), the яise does nofc
grieve.
12
178 KATHA. Adhyaya. II.
I
M. Understanding that all these differences of
condition, these creations and destructions oí
worlds, these perceptions of objects by the
senses which have different origins, Lare under
the control of God, the wise does not grieve.
Knowing all the different conditions of the senses, the
origin and destruction of things, and what is produced from
different Sources, the wise man does not grieve.
Mantras. 7. 8.

Чг^т^ *fТTТr*T «uptТJBiroipprç нэп

sa«14: — ( ста;) чя: стЦт^=ч: чt, ътч щъщ ъъчц, щ-сщ Wтwr

стЦ^«п и< "Я! indriyebhya/¡. parara тaпa/i, the 'Manas is

higher than the senses. (M. the presiding deity
of Matins is higher than those ruling the senses.
See ante 111. 10.)
мяч: ^т^.З^ч тапaаa/i satvarn uttamam (4c5 = ff5s) The
Budühi is higher than Manas.
чтащ safa 4тt^^wi satvât adhi Mal ânâtmâ ( 5ЯГ4 = *ЯТ4«:, •
«пч«Е:, swtF'sssi ) over Buddhi (as penetrat
ing it even) is the MahâDatrrâ (the great-self.)
Valli. VI. MANTRA 7. 8. 179

*ца: ъът <3тчт mahta/i avyaktara uttamam, higher than

Mahat is the Avyakta.
^srçRт^g tчs 3ч<»: avyaktâfc tu para/i purusha/i, beyond the
Avyakta, is the Purusha.
. win«: vyâpaka/i, («ичч>здтГч шчтт«п$: что ч>пчгйгд M,
ззгтгегчяО the all-pervading (S. the cause even
of all pervaders like Akâsha &c. Ы. The un
bounded.
ътт%: 4Ъ ч alinga/í. eva cha ( Ш^»чя T«ia ^ч aa; та^ $ртГз
aсnrçwreTO ^fa щъц vrcrgs M. ш$а-чтГя«^?-
tГ^a: ) without marks also, S. That by which a
thing is understood is called "linga"; such as
Buddhi, Manas &c. He who has not these ;s
a-linga. M. He who has neither a Prakritic
body nor an Elemental (compounded) boJy.
(Bodiless.)
tf yam or à tam, whom or Him M. à refers to атtатгач и
ягят jnâtva, having understood (being taught by
Teachers and Scriptures.)
дччt sfjs muchyate jantu/i ( safa^rircf^njT*4r4: Лчч. ч^
M. ^чгстгз ) the creature is liberated (S. from
the bonds of Ignorance even while alive ; M.
from the toils of existence.)
чт^т ^ n^sГя amritatvam cha gachchhati ( qГяHiíV *rí\í
rai<rai ^ ч^Гя M. gч^aa чтщгсчтч^т taca^i )
and goes to Immortality (S. after death, il.fi
non-rebinh.)
Higher than sensations is Manas,
Higher than Manas is Buddhi,
180 KATHA. Adhyaya II.

Higher than Buddhi is the Mahat-atma.

Higher than the Mahat is the Unmanifested.
Beyond the Unmanifested is Purusha, the all-pervading,
one having no attributes, whom having comprehended the
man is liberated and goes to the state of deathlessness.
Mantra. 9,

чччт ^Гчдтн: ( saгm €ч: ) ч чаa ( saгw^т itsr^ ) mgscr sзгсЯт:

4srf*а гt
f пa, not.
**?% sandrise, ( ч^*Гччч M. ч*!« чтчтч ) the object
of perception. M. of complete conception or
knowledge.
тк'чГа tishíhati, exists or is found or stands.
чтт s¡m rûpam asya, His form. (Hss = of the Pratyagât-
man. M. His = of God the Source of all Avâtâ-
ras, the Arche-type.)
ч чW na chakshushâ, ( ччсгсгот, ч*птсчк%: ) not by
eye (or any other sense organ.)
*
чтата ч<щч pasyati kascbana, ( з»тачй ч<т^Гч ) sees any one.
ччц enam, Him (the Self.)
^КТ ччНт hridâ manîshâ, ( чч^чт is Instrumental singular
of the noun ччЬт (Nom. S. чЛе ) ччч: ч^чтгЧ-
ч;ч>сч£ Гll'^WT M. $н ът^зъ ЩЩЩ-чцП-Щ1Ч-Щ^-
члт^-ч^чч*;: и sгтгдёйЧ ч»*чт s " чч>чт » = чтчч^
Valu. V. MANTRA 10. 181

чччт% scrVfrçt: = rч44>fH> <nfll ) by the Heard

of the Person who is Lord of his mind. M. By
the Heart and Mind is known this Ruler of the
Mind. M. takes *wWТ as Nom. S. meaning God
( the Ruler of mind.)
чячт manasâ, ( чятс^чт 4*45 *ччч ) by the Manas.
чтпт-ïiiït: abhi-klirpta/i (чГччятчтп, чГчяжтВвя« M. Гччч^-
$л< ) is revealed, is made known.
4s ч?rf Гч5« yah etad vidu/i, who knows this or чч Him.
чтсяп fi 4яw amritâA te bhavanti, Immortals they become.
Not as an object of perception does His form exist, nofc
by the eye does any one see him, but by Buddhi controlling
the mind, reflected in Manas, is He revealed, who thus know
Him, deathless they become.
Mantra 10.

ят чтчт|{Гял. чсту fVfrê« 11

ч*т yadâ, ( чгстч чrrfl ) when,
чч pancha, the five (qualifying чтчтРт i.e. the five
Jnânendriyas.)
ячтячга ava tishíhante ( «Гччч*ч* ГччГааттч чп?чГч чч
ччГя^ч^ M. ■вчт<4.^ттптт Гя^Гчс ) remain aloof (from
their objects.)
чтяттa jnânâni, (the organs of) knowledge. ( чтчтч<чщ
*пчг£У1ЦгчтГч M. чтччтччтГч ччттГч; чч?ЦгчтГч )
182 KATHA Adhyaya II.

чччт manasâ, (with) the Manas.

* 4Ç saha, with.
1%: buddhi/i, ( 33«ra4т3nawnт ) the Buddhi.
* Гзrô^ra na vi-cheshíati ( чщ srrnig * впГячя M. тчтощ
лтà я я^аз ) does not go towards (its objects.)
ащ tâm, that (Prafcyâhâra state from seven-fold
objects of consciousness) or à Him.
5STтg: âhu/i, they say.
я<^т nía paramâra gatim, the highesKgoal or way ( яо»
этчп ятя^ч the highest mè\ns of acquiring
Jnâna or Wisdom.) 4
When the five organs of perception and m4nas (remain
apart from their objects), and the 'intellect even does not
move, that they call the highest road.
MANTRA. 11. \
\
r[Т ^ТTföfö *«щ^ f^n;Тfííf^s[?T*rrc^Т*3; *
■ялчъъъцу чщ?Ь чт^тт ff ячёпт:^ it ^ II
sa^чs—ai tVïtct с%7 чттщ чтя сfa ядра а?т тяяятт^чяГя
Ятя: Гf ияянятя^ II
ат tâm, ( а^^чт ) that (state.)
Ятя yogam, the Yoga.
?Гa iti,
4spíí manyante, ( чтчп: ) they hold.
тчттч sthirâm ( ^згат M. асяяш ) steady (unmoved.)
sГ'Sч-VтWt<a, indriya-dhâraiзâm, ( чт^тт«а: ^^чттят яття«1 M.
çГ«54тnri тщяя*ят «атяаяя чячГ^яя чя'яш jkwm-

I
 Valli. VI. MANTRA 12. 183

aa таттятаатта стачтата ) the restraint of the

senses.
sanara: apramatta/i, ( ячтчаГ»(а:, аататя uГя Гa?á ягаат?,
M. чача ят?аа aчГя ) not heed-less or negligent.
M. becomes knower of God. ■
аат tadâ, then.
aaГя bhavati, he becomes.
aras rс yoga/t hi ( awra. ата: ) because Yoga (is).
эттчт<а1т prabhavâ pyayàu, ( аяччтатчччч» M. saira
Гaaiïft ) origination and destruction.
That they hold to be Yoga, which is the firm restraint of
the senses. Then one becomes not heedless, for Yoga is
the origin and destruction (of all things.)
Mantra 12.
Щц тът я чтя*т m#
sa
serait ч 'егачт
sa
i
■O Si \л
*Я*аа: —( stiwr ) -чт^t aa attf Hiaas 4Я4Т а ИТК чаа: ажат a
ятк чаа: аа ( aijr ) Ъ1?ща ?Гя ^аа: ^5чт жа аяч1*чя и
я аа пa eva, not indeed.
■ атат vâchâ, by speech.
а аяат na manasâ, not by mind.
яг? prâptum, to obtain, ( чга ) to know,
этаа: eakya/i, is able ( gaqs )
a аачт na chakshushâ, not by eye.
таrer сia asti iti, " it is ".
' яаа: vruvata/i, ( aafсaai gib ) from one who says
(i. e.) from the Guru who knows that " He is,"
184 KATHA Adhyata. II.
and not from one who denies the existence
of God.
чр«т anyatra, any яhere else.
чтч katham, how.
»rç tad, He.
ччичч% upa-labhyate, is to be found.
M. That Qod-form cannot be known otherwise
than through the grace of Guru. When the
Guru. through His infinite compassion shows
for the first time to the desciple the majesty of
the Self; then it is for the pupil to retain that
form in his heart by constant meditation and
contemplation.
Not by Speech or Mind is one able to know Him, nor by
the eye, how then is He to be obtained from any save
the one (Guru) who says " He is ".
Mantra. 13.

tsi*44i —чтттчт *ягат тГя чч HW чтчч ч ъчтъч« i «чЗгт:

( saгеттч ачччтч%« чщ ) stfcj т«^* ъчщъчтщ цчччт: лчтстя и
sarer тra asti i ti " Не is ".
чч eva, indeed.
яччт»ч«п upa-labdhavya/i, is to be found or known.
aw-Hт^f tattva-bhâvena, ( 4ç-smст?с лтачГччяпч чпттга
таrwîт: астчтЛ ччГет i яч ч ч^чт чттстт «ч«»чвч« и
M. чччт: jrçrïà-ywb ; ятч=1тчтшчгат sTfRr-S^-
чтч чт чтччГя ч^ттсчга чfà я?ччтч:=чччт^; %ч
Таш. VI. MANTRA 13. 185

я^ичт^ч ) by (His) true nature (i. e. the Atmâ

is to be knwon by Its true condition as being
devoid of all qualities of spirit and matter.) M.
by the grace of God. ?rw = the truth (of Prakriti
and Purusha); Hт4 = the creator : i. e. the creator
of the truth or condition of Prakriti and Puru
sha. That is, the God. яя чг%ч=Ьу (the grace
of) the origin of Truth (Prakriti and Purusha.)
*аччт: cha ubhayo/i, %тчтГчч5— FwirwÄт: чw»™-
чтччЪ и M. и$га дчч^м ) and of both (the condi
tioned and the unconditioned Brahma) i. e. by
realising the existence of both. M. Of both
(Prakriti and Purusha.)
saГ«я чга чч ъчътчт asti iti eva upa labdhasya, of one who
has understood It as "He is". (M. ччтГччпгот

ччдчтяччтя*т, тгтччга-. = чччщ)M. The God is

named "asti" = "He is", because He is the
Supreme Existence above all existences. The
person who knows God ai "Asti"—such a
person becomes the vessel of grace.
ямчтч: *<í\*Fa tattva-bhâva/i prasîdati, ( чnwч: тчтаа-saгоп?-
m*4i «*4ti54 wm«is чГчдя^ *чГa M. чччщ
ячгсчт^ ичГя ) The true nature is revealed M.
The God is pleased,
He is to be knowon as Asti {He ia>, and by (realising)
the true nature of the both (Matter and Spirit). To him who
knows Him as Ásti (He is), the true nature (of Matter and
Spirit) is revealed.
 186 KATHA. AdhyaYA. П.

Mantra. 14.

*rafà яга .я^т ччадЗ и

no

чст yadâ, when

4$ sarve, all (qualifying "desires").
яд^ч^ pramuchyante, ( тчз^ч'з ) are entirely given up,
become freed. щ^т чч£а are exhausted,
тетчт: kâmâ/i, ( яч^чт: ) desires.
ч ye, which,
чгеч asya, ( vt%4: ) of this, his (man<s).
ffс hridi, in the heart, in the anta/ikarana.
таят: shritâ/i, ( another reading is течап ) clinging to,
depending on, residing in.
*яч atha, then.
Wit m:<rtya/i, the mortal.
sPÇ3: amrita/i, immortal.
ччгa bhavati, becomes.
чга atra, here (in this life) M. In Brahma-loka, in
Sh vetad vîpa сбс.
У5т Brahma, Brahma.
чяч-râ samasnute, «rsfтГя attains.
When all the desires that reside in the heart are entirely
given up then the mortal becomes immortal, then he obtains
here Brahma.
Valli. VI. MAITTRA 15. 187

Mantra. 15.

-?з?зч: —тгст ■?? fсчсч sir д*«щ: лГч^р§ з34 чач: srçтi ччГя

ч^т yadâ, when.

sarve, all,
иГчсг«я prabhidyante, are cut asunder, broken through.
ЪЪ4Ъ hridayasya, of the heart.
?? iha, here (on earth).
?Г**ГЧ: granth.-iya/i, knots.
sgsj atha, then.
4сa marttya/i, mortal.
srca: amrita/i, immortal, free.
«тчГя bhavati, becomes.
СЯТЧС etâvad, so much.
hi, veril y. (It is omitted in some texts).
saдзттчяч anusâsanam, instruction.
When all the knots of the heart are cut asunder here then
the mortal becomes immortal, verily this is all instruction.
Mantra. 10.

f^Ç^^^Т <3?Я>Ч% ЧЦ&Ы li Ц II

188 KATHA Adhyaya. II.

( 5ïils «*% ГчГччг* ) ч^и и

t
satam, a hundred.
cha, and.
ekâ, one (the Sushumnâ).
cha, and.
hridayasya, of the heart,
тля* nâdya/i, vessels, nerve-cords, arteries,
етчтт tâsâra, of them (one, namely the Sushumnâ.)
ЗГчтч^ murdhânam, to the head, ( piercing through the
brain).
чтГчГч«чaт abhini/isritâ, coming out towards!,
4VJ ekâ, one (the Sushumnâ.)
tayá, by that (nâdî the Sushumnâ )
ûrdhvam, up wards.
âyan, going.
amritatvam, immortality (relative immortality
till one world-period.)
eti, obtains.
vishvang, diverse, s«nt anyâ/i the others.
этжчй utkramane, at the time of going-away. or for
rebirth,
»tчfia bhavanti, become. (carry the soul.)
There are a hundred and one arteries of the heart and one
of them pierces through the head. By that one going upwards,
he obtains deathlessness. The other (arteries) become (the
means of carrying the soul) to diverse (lokihs of death), at
the time of going away.
 Yalli. VI. MANTRA 17. 189
Mantra. 17.

ci «para т$1*т чъ *ящ srikтçт §sfя «^jt ( тч%«^ ) á щ% srçà

тчтпaи
ЧПС1Яятш« amgu3hihamâtra/i, of the size of a thumb.
gw purusha/i, Purusha.
ягектечт antarâtinâ, inner âtma.
9Çт sadâ, always.
втчтчт^ janânâm, of beings, of creatures.
%& hridaye, in the heart.
чтдГч^: sannivisía/i, seated.
я tam, that.
wtq; svât, from self (from his own.)
*гв\Щ sarirât, from body.
я^%g; pravrihet, (f¡n«3д ) should draw out, thresh out.
д*ящ munjât, covering, sheath. M. a kind of weed.
*ч iva, like.
VÏtari ishîkâm, inner pith, stock. M. a kind of straw.
íHff dhairyena, with patience.
cf tam, that.
faw^ vidyât, should knoя.
19Ô KATHA. Adhyaya IL

3jwrç sukram, ( ч\ч<тГ^?тч^Гч^ ) M. brilliant, germ,

seed,
ssrfа^ amritam, free nom sorrow immortal. Eternally
Free.
The Purusha of the size of a thumb, the inner Atma
of all beings, is always seated in the heart ; one should
extract that from his body, like the stem from its sheath
(or as the wheat is separated from the chaff ), with patience.
That should be known as the undying seed : that should
be known as the undying seed.
Mantra. 18.

zrvt чг?: fV^W: Tsrgc^: ^*[Я ч: чт: safa ^«Шч ччтча чт: ^рггрs
Гercsr: Гзод: Чч?ъ II
цщ ) mrityu, Yama,
rhfsrq. j proktâm, spoken.
аГч^т: NachiketaA, Nachiketas.
чч atha, then.
ъъън labdhvâ, having obtained.
fV^W vidyâm, the knowledge.
тгат eiam, this.
^ТnГчгч Yogavidhîm, Yoga-practice,
Valu. VI. MANTRA 18. 191

^ cha, and.
$с^^ kritsnam, all.
Я^тчткs Brahma-prâtaA, having attained Brahma,
Тчхът virajaA, M. гч*чгтs n free from activity (rajas),
or sin.
^ч*rд abhûb, became.
fe??3: vimrityuA, beyond death,
sa^n anya7s, another,
saпт api, also.
vi evam, thus.
m yaA, who.
Гí^ vid, knew.
sî«T¡c^ adhyâtmam, the doctrine of Spirit
ч% eva, even,
Nachiketas having then obtained all this knowledge and
practice imparted by Yama attained Brahma, became free
from rajas and beyond death ; another who thus knows the
Spirit certainly becomes so.

.-o:-

fp зт»а: arrrsa: *m?аs г ЖТt fP I

Peace be to ale,.

Printed at the "Allahabad Press," 'Allahabad.

 ( * )
ÏVIANTRA.

sorer 3*: дчАТ*Щ Ц1$\ЪЩ

3rsmnTrrfa «Г^Г^ПТТ T Ц"Щ:

S3T ЧТЦТ ШЧ*Ч ЧфЪЪЪЪ.

Ц%1ЪТЩ Í4riÍ сЩ 4ïÇ%

щцш Qfe4%$**zRm$Twt
 ( S )
mantra. page
us
149

4<p ч*чт*{Ъф% inmfa 131

щт чъ$ nft^i* 1ST

*T^T ЩоЩ -Я^ЦтЩ ЧГПТТ 186

171

щ%%ц *[?&* ч^цщ ъфчц 144

l JÓ

ч^з тчтпнщ^ чнт> 114

115

114

113

ЧТ^ЧТ>5Ц fsff^f|ir4rf^çr ^Т 62

140

няг ^ч vé п*ч si^*[ 133

ЗЧ¥Я% fàfàfàc^T 41

H H Ч1ТЧТ ^ЧТ Нг4%% ... sa

чттянщ wrap% чгйтопч 158

«тч:тт^т%ад?1тн з^ 29

162

166
 ( « )
MANTRA.

ЧХ.Т'Щ: Ч!Т*ТТЯд^сТ VтÇIтÇft

ч\§тцът ъшцщт ^4%Tfт

44т^Ç4Tfîr*cïtTf?r M^Trnrfèr

Ч?гат*БШЙ1^тлт щгчщ
Ч: 43ëNï4%т ЭГгач^Т:
 ( I )
MANTRA. FAGS.
я*?&т^ядяяига^ ... 87

ЯЯрН^гзЛяЯЩТ Я^Т?ЯТ ... 31

riá^f ^ят**я я*я ... 3

ЯТ 4тlfïrfrr ЪЩ*Щ ... 182

fiwtTOÍH^OTÍhft % ... 16

{яЩТ^Г^З^ГЦЯЯ^^гЯТ ... 37

1я*И^с1%ГчТс«Т Ч&Ч ... 33

£*яя fsrcftfr fàrçpft srfèsjт ... 81

^t*^nrftr fsïf^f^îf^^rcf f^^T ... 46

^t^^TÍtT firf%foí?scí чтт ... 44

я шяя {щчЬ ят ^т^я'атя ... 96

я яя 15^ ят^ я fïсгттт^ят !.. 868

я sTXWтsn^ яттр ip затаят ... IS

я m<N ятчтяя яся^ ... 157

я {зяя яя^ят яsрят ... 56

Я Я?£% fàçfà ЯСЧЯ^Ч я ... so

Я ЯТТ^ГГЯ? Я^ТЯТ(?1 ят^тяяти^я .- S4

ЯТ^ЧШЯ^ТЯЩТЯ Я^ЯЯТЯ># .. 128

ЯТЯЯТсЯТ ЯЯЯЯЯ Я*ЧТ ... 102

ЧТ^ЯТ ^ТЯТСЯТчЯЭЛТЯТ - ... 104

тягяп!яг'щят5язя^яя1ятя$т ... 166

 ( * )
MANTRA.
ИГшв.вЯ еж'. oi'-iM.s« ■» й a'se«.

MANTRA. PAGE
srfírc^Т *p*r я^нт *;ч . ici

. 189.

.. 147

^^ЗН'П^т д*ЧТ цъц . 146

ъъ\-Чг{тччгПЪГр;Ъ<ц &ч*чщ: .- . 50

^1%Т*чВчТ«Т^ат ч^чтя . its

31«|ЧЖЧ ЧЧТ чззг . 10

зд^ч^чт^ч^нч чч*н . 65

ЭДЩЧЧТчЦ^ЧЧТЧЧ^Ч 41 ^*П с^сП fRTÎ Ч. . 91

зr^чтГчrсат зиач^т чч ч* . 141

*f4SJТ4T4*rГí ггтТЧТЧТ: . 73

атзч^тт!va Ч*: v»
Ч*ЧТ . 173

ттз^ч^татчжччгчч . 12G

«Г83Г^К*% Strips* . 107

ЗТ^О<ЧЧТЧ^ЗЧЗЧШтЧЧТЧЧ . 18t

srafW 44ТW ЖГ^^ГЩ . 56

^■ГСЧТЧЗЗ TÍ44 fèf| . ПО

ЯГТЭПЧ^ ЧЩЪ&> ЯЧсГП* . H

 INDEX OF WORDS.
Words. Englгsh meanгng. Page
чя5s Free from desire 99
wwга. Without smell ... 126
4Îïг^ Agni ... 41,29,25 27,
ИГ*: Fsre ... 40 161, 142, 85,
saTjí чтГа The fire burns 173
я чцчт By sharp ... 121
ЯП: Unborn 97
saчтна Was born ... 139
игч^и Of the unborn ... 151
чзпчат^ ... Of not-decaying 60
«чйs Than an atom 99
чгчпнт^ ... More subtle ... 80, 99
srçj Subtle 90
Atomic 45
чrГа-^тч* ... In a prolonged 62
saтзгч: Guest 13. 17. 153
ъпч*а Extreme 37
чтетатчУ: ... Thou hast rejected ... 70,87
ч?чта Surpasses 144
«h Here 44,47,186
у яч Then 186,187
53ч^ End 67
ЯчТ: The objects ... 118
eîjvsr: Tnan the objects ... 118
sauvas From the waters ... 138
чгсГаs The Aditi, 140
sr^г T» day 148
WSCm When we have seen .... 58
 ( 2 )

Words. English meaning.

чFyim •■• Mountain-born, river3 ...
saчтч^ ... Than vice ...
чтч«г«8та ... Goes over
4r*nwn ... The doctrine of spirit
я^чж: ... Smoke-leas
ядчтччч ... Instruction
явтпч-^Т'ттпт'Г4ч By the underderstanding
obtained from Adhyatma-Yoga by means
of meditation on the self
я^гч ... Tho.J rememberest
scaSf ... In the unstable
4iw^: ,.. By the nonpermanent
Я««рт: ... Of the road or journey
яч^ ... Without end or effect
sjHsa-cftvтrtr The means for the attain
ment of the uit-ending world
ятч^т^ The endless
яч^т« Joyless
5ЯЧДГ— ñVS Not another taught
чптт<Фд In not permanent
saч^ Without eating food
яятПу Without beginning
aГ'ufí'T Undeßnable
ЪТ4Т4 Transient.
яГч^ттчт Among the transient
«fVit: By the not eternal
«3 After
ядчяд«a ... Sees
звзч7"^ • • • See
 ( з )
Words. English meaning. Page.
ядяГч^: Has entered ... 64
5ЯЗ-4ТШ Shine ... 169
sa34rзa Go after ... 132
srgnuT« Taught 43
ядчтч Approaches it 151
saчч>ч:чтц ... Of many colours 33
Я«ЯЧ5 0 Death 5ti
я»аt1счт Inner Atmâ ... 189
wstctw^ ... The Inner Self ... 131
я'якччд . . . Dwelling in the firmament 153
тд*ат" Midst 73
saГ'ачпч Near ... 137
5н*тт: Blind men 74
Я'ЧЧ By the blind ... - 74
«ят Other 45
saят: Another 191
Ч5Т5 Other 65
-ЗГЗТЗИТ^: ■•• Thou didst ask the other 70
Я"ПЧ Asy where else 184
saят-я 5ячч1;д Other than non-dharma 91
зятя^а^чщ Other than this 91
тащщ ччщ Other than Dharma 9!
5Я"1?1 ^31^ Other than the Past 91
ЯИТ Some ... 159
тайтч By another 82
5S4Í Others 12
ЯГ4Т5Т The Apana-vayu . 155
япт Also ... 191
SHV4 ^% Even the body 97
 ( 4 )

Words. Englгsh meanгng. Page.

He obtains 105
ЯГИчч1: Not heed-less 183
seriаr: Are fixed that 144
Water-born 154
(H-i) said 32
WW Fearless 110
Of no fear 86
Coming out towards 188
Greet 19
Became 191
Is revealed 181
Medit sting, thinking over 61, 70
Wч4W¡: Unmindful 115
Tnere ... 144
Immortal 161, 190
Immortality 26,131,133,179,188
SJ'Jpт: Immortal 186
saчтнт: Immortals 172, 181
засатчт Of the immortals 60
Tais 97
Unjoined, without concentration 113
зSvч Without taste 126
Between the Aranis or ' firesticks" 141
sari Imperishable ••• 94
Without form 128
Wsthout marks also 179
«тщ^щчч! Or ^r§4»аt tear away 72
ÎS?T4 Short 56
ЧЕЗч чччs Of small understanding la
 ( 5 )
Words. English meaning. Page.
ясчяЛаи« Whose thoughts are never crooked ... 151
^агдм^ Remain aloof •.• — 181
saisir By an inferior *•• 78
Ч1ЧЗЯГРТ Unmanageable ■•• ... 113
з^arf^^icf ... Eternal ... ... 101
9чГsa-ЗГГ<!П Whose branches grow downwards ... 170
"sOTUÍh ... Thou hast dwelt • •• 17
53WтÏт8 Didst accept ••• 70
59~«пят: ... Ignorance ••• 71
ЯПОНИИ In ignorance •■* 73
щТчtк« ... Ceased to be attached ... ... 104
яп»шччт^ Without wisdom . .. 113, 115
53f<ítors Thou didst ask or choose ... 41
saapí Without decay ... ... 126
««¡ПК The undeveloped ... 120
ЩЪЦПГС. ■ ■ • Than the Avyakta ... ... 120
saansr^g^s Beyond the Avyakta ... ... 179
saипяд Is able • •• ... 174
5тлчтчтГччт% Hunger and thirst ... 23
ълъс Without sound ■■• ... 126
5ЯЦТ^К ... Bodiless ••• ... T01
у зигра: Not tranquil ... ... 104
sjan*a чтчч8 Not-tranquil-mind ••* 105
я^Г^í ... Impure ... ... 115
^i3c3i: Fig-tree •.• ... 170
ЧЦЩЩ Horses ... 49
saчяГсa: Not concentrated *.• ... 105
sa^т Setting ... ... 143
ЧШГ ... Is * *• ... 146
 ( 6 )
Words, English meaning, Page.
safer ттa "He is" 184
таfiar *fk xri " l3 <• say one
42
wrer ?fs щч «ч чи^та Of one who has understood
It as " He is " 185
Let be 17
Without touch ... 126
sre»fa . . . Throws, sends ... 1-55
«сfer Is able 101
Imperishable ... 109
чгт*тчч ... Springs up 12
«тем: ... Of the self 100
saтеттч ... The Self ... Ill
38тWÎV ... In the Atman 123, 175
адтетГя *r?fèr In Mahat Atmâ 123
saтWi^T ... Seated-in-the-self ... 165
«тетт The self 99,103,121,150,158
WтWjíf ... The self 102, 137
ятетт чхщ The great Self 119
Sayest 47
чтт<г<тч^ Of him who accepts, яho clings 66
In the mirror 175
sjтчтчтч Infinite rewards 129
ятч: Hast obtained 83
Falls 76
ятчччт To be obtained, to be destroyed, 82
Can or may be obtained ... 146
ЧГТГ{Г Fulfilment 28, 86
Obtains 115, 117, 145
Having reached 90
 ( 7 )

Words. E.4GLISH MEANING. Page.

*ятГч: By these ... 54
чттччга ... Uniformly declare ... 92
5ЯЩЯ4 Abode ... 49
чяхщ Going ... ... 1S8
«чтчтчп The son of Armia or Arunâ
(mother) 21
ЗЯТЗЧ4'* ... Support ... 95
таттч^я ... Entered ... 4
sSCт^Tt-^fSi Averted-gaze ... 131
ЧГТЩГ Hopes ... 15
ЯТТ*ч Wonderful ... ... 77, 78
Ч1ТЧГ Was 2
ЯтГя^ Poured ... ... 150
татчЫ Sitting ... ... 156
«ràч: Sitting still ... ... 100
таig: They say ... 182
тчтя Desires ••. 94
^Ч^ Desires «•• 142
■с^'я: Desiring • ■• 92
т'«'« Thou wishest ... 50
ТГЯ^ЧГ By the other ... ... 157
Т"Г Thus ... П2
ТчЩ This ... ... 33, 1
с%чтчтт ••• Of the senses . .. ... 177
v^rf« ••• The senses ... 113, 114
14 Like ... ... 189
чч Here ... ... 187
TÍ\45т ... Inner pith ... 189
*ЧГч>П Bricks ■ >• 30
 ( 8 )

Words. English meaning. Page.

**гтЯ* ... Public charities and secular
liberality 15
$3тт4т4Í ... Of the sacrificers ... 109
fers Praised 1+2
Venerable 36
Like these 53
Lord 137, 147
Lord of the Past and the Future 148
fcГ»I«ire ... Thou wilt rule 59
Verily 27, 67, 148
Having repeated 128
Is said 161, 171
Also 65
ЭТЖ4ТЁГ ... At the time of going-away 188
<sRir«SS ... Arise 124
Water 13, 148
Rising and selling ... 177
Arises 143
Sends up 155
^'içis.зrar: Is to be found 184
^4srw<ià ... Is to be found 184
Press 45
дч %*тч ... Over-sprinkling 106
The story 128
3<Tтf*áT ... Repose ... 157
Having reached 60
Worship 156
Both ... 23, 66,
Both 98, 136

\
 ( 9 )

Words. English meaning. Page.

яччтч ... The spacious way 46
ч*тч ... He said ... ;Г, 30
ъп% ... Wishing 2
ъ?& ... Up 155, 188
3>ï!fÇis ... Whose roots grow upwards ... 170
щъ .. Truth 107, 154
щамт: ... Truthibnrn 154
щячЪ ... Dwelling in Truth lñ4
чзк жч ... one form 165
ч4¡i ... The One 164, 166
щщ: aчт H^raiwtiwr So one is the Inner Self of
all crertures 164
*!rt ... One ..• 188
^мсзгстг Eleven-gated ... 151
^зттa ... Trembles 172
чa: ... Promiscuously surround ... 68
чат ... This 70 ,190
чат^5 ... So much ••• 187
чтя ... Goes to 37,, 138
ч% ... These ... 71
чтч ... Having obtained ... 35
чf*r ... Be ... 51
чГч ... I go • •■ 9
чгч ••• This ... 103
%^д ... Saw, sees 131
Tsri ... It is either the sound or the thing
signified by it M. Om I swear or solemnly
promise to tell this to thee ... ... 93
тат^ч« ... Food ... ••• 106
 { 10 )
Words. ExGiMSH MEANING. Page.
sftfтSU«: The son of U Idâlaka ; or Uddâbika ... 21
5ятд^чт51: (Of the) measure of the thumb 147, 189
^î^т-ht^s 3ч4 : The person of the size of a thumb ... 147
«: Who 100, 106
«ч How 184
«чд In what way ... 168
To be done 9
saftwiГя ... He will do 10
чрйГя Does ... 165
«ítf* I make 52
W^TH Obtains ... 129
«*ч: The sages ... 125
«gч Any one 144, 157, 161
«%*. Whatsoever 48, 96, 131
saw To whom 7
45т4 4ÎHÎ One desired object after another ... 160
ч>тччтя^ Enjoyer 52
чичт ... Of desire 86
ч>тчп ... 0 ijects of desire 53, 72, 186
Ч5ГЧЦ ... Desires 53, 70, 132
4¡т4ífí ... Of desires 51
Ч!Т^Т The end, the limit ... 120
Гч>4 What 9
Гч>4ïï ... Does it verily, or indeed ... 168
гsa * Soever ... 1T2
f%ч«r ... Not the least, any , ... 23, 146
Г«вГчс ... Anything ... 120
г«« Verily 47
Г*чэтчГ<Гч«1я What here remains 135, 156
 ( 11 )

Words. English meaning. Page.

$ст: чтч^ "fîl How this fire ... 169
$я%^ ... From any where 96
5чт^ •• A boy 4
счтчт ... They do 13
5*тет: Able, competent 78
счятдпт^: Taught properly 78
IRrrçrarç Effect and cause ... • 91
fem All 191
K«ñ: Of good deeds 86
giv: wi ... A denizen of the lower sphere 60
^rrpt Tne openings, the senses ... ... 130
чч^ Smell ... 134
чч: Womb ... 141
n^s% Goes 5, 143, 146
«тя: Going, the path 79, 121
»тРч'ЛГч: ... By the pregnant women ... ... 142
1пЪгч ... Abyos-saated .<• 88
З^тчщ ... In the cavrity ... 28, 98
Do 107, 139, 140
щщ
ЛТтГта^ ... Hidden in the cave 88
yçn* To be hidden, a mystery ... 129, 158
Я?ч Occult, secret 64
Hidden ... 121
3?'
ЯЗaдяГч^ч Who has entered into the dark 88
1?та Take, accept 33
ч*Щ In the houses 13
4% In the house ... 16, 17
«гтчтц ... The roads ... 112
*tt*т Coя-bom ... 154
/
 ( 12 )

Words. English meaning. F<AGE.

>гтач Gautam 19, 150,. 158
Я*чч« Knots ... 187
т аччЪ And of both ... 185
va
The eye ... 163
^ТЕЯТ^Щ The moon and stare ... 169
т ч^ And what ... 177
ччпя Perform ... 93
^тт^: By the Ocular ... 163
íVa: Has been laid ... 84
Гч*?ччтч: Thought upon 79
Г*ге«йР»жп| Means of long-living ... 51
%3 If 58. 98,.174
%яч: The thinker, the conscious ... 166
^ачтап* Among those who think ... 166
«тчтз<?т ... Shadow and light 108, 176
5ИЩ World ... 172
яча: Cf che world 86
«»waяn Eaten hay 5
WfГТЩ ... Of beings ... 189
ичТ^: People ... 41
m^rti Of the creature 99
W*т чЧС ... Birth and death ... 35
3R4rîW ... (They) cause decay ... 56
«t:4т By decay ... 23
*^ття Leaves bphind 89
/Ni
Is awake 160
ЯТПЛСНТ'тТ Waking-end ... 136
зтт^^Гч ... By the waking ... 142
«mnt Awake ■ 12
 ( 13 )

Words. English meaning. Г<AGE.

«ттач ... Born ... 138 4
«стa^т: ... The Fire 142
»тчтГч st? I kuow 84
9¡X4% ... Is born 96, 116
«W ... Tue Jîva ... 137
Лч ... Live • ■• 50
«Пчтя. ... Live3 ... 157
«ттaг:а ... They live 157
«тГчач ... Life 56
«\r<rô ... Living 62
Лга*пЯ8 We shall live 58
«тÍr^ ... Decaying . •« 60
«чтга: ... Light 148
ятат ... Is known 72
erat ... Knowcr 78
ч
чтя ... ■ To know 101
«i«4i ... Having known 94, 179
чтя ... The Buddhi 123
дтя ... In the Buddhi 123
a ... That ', 100, 189
if «iwi4 ч saд<этдГ'ячт^т: The wise who
perceive him within theirself 167
That 84, 144
<ca O Father ! 7
Therefore 84, 137
When verily he shines ... 169
By argument ... 82
That place or goal 144, 116
и^ 5Яд ... That verily ..■ 144

■
 ( 14 )

Words. Englгsh meanгng. Page.

чячтч: чФчТа The true nature is revealed 185
ачт зt^rwt« In the Gandharva world ... ... 176
ачт гза,чт^ World of the Fathers 176
а^ ... He 184
аf a ... That indeed 144, 161
а^ ж%( ... That is Brahma 171
аf or ч«вд arfа згэтРт Should merge that in the
self чhich is Peace or Quiet ... 123
Of that Vishnts .. 117
чà body 103
ачГа Eats 173
ачч: From Tapas 138
ачтта Penances 92
ач<йч: Made happy 58
ачт By that 188
аиа Over comes 35
а WS. Therefore 17
а*ч Of him of Divine grace ччт< Гччч^ч 2, 103
a^г: Three 17
саа,-ч^ By thee discharged 19
ТГЖТчП Of the three 20
аг|4í *ч Like that 150
чтчт Of them ISS
Like thee ... 48, 83
ГаrçГа Exists 147, 180
Гa^-f Stays there ... 139
Гаатчат Who wish to cross ... 110
Three-duty done 35
 ( 15 )

Words. English meaning, Page.

гачттГч^я: He who has perfomed thrice the
Nachiketas fire-sacrifice 34, 38, 108
гзтГч: With thet hree 34
аЫт Crossing over 23
** Three 17
g Verily 111
д<?ч Equal to ... 48, 51
ЧТ- Pleised 31
gí\4: Third 43
gáW A third time 7
ââii Vigour 56
fíч By him ... 103
*ï Their 112
«> They 98
?T3 Giving ' 6
^тзтич I give ... 7,32
*** Gave 2
^grVrerç . . . Seeing, having seen 22
сî5«тчпчт: Staggering to and fro 73
^Гччттд . . . When the presents 4
сmfa Wikt thou give 7
Гс% Г^t . . . Day by day ... 142
f^attf A second time 7
Тса^Ч By the second < ... 26. 41
Long 62
5»*т?ит: ... Given milk 5
5îf On the inacceisible 125, 148
5*4 Difficult to be seen 37
5г<ччт Difficult to pass over ... 125
 ( 16 )
Words. English meaning, Page,
Синтез ... D .veiling in thei ar 153
ggitarg ... From evil-conduct 104
5^ттат: ... Vicious horses 113
54 Wide aparb 71, 100
5*яЗ Is seen 121
?«гчт Having seen 87
W God 36, 88, YqO
$ччтчч* ... With all dieties ... 140
t^r: Gods i£B
%ЯТ: 4^ ... All Devâs 143
t^ By the Gods ... 44, 47
tÇт^ From the (subtk ) body 156
4w. Embodied ones 156, 159
S«ts Things 85
44i Nature 45
ччтз Than Dhanina 91
ччт$ All d harinas 149
WH Being 90
vrg: Of the senses ... . 99
vm Edge ... 125
v>î: The wise 68,87,89,102,131
v>ns Wise 73, 133, 165
x ... 87
ïiзчт With firmness of mind
с
2^ The fixed 84,127,133
зT: .... Tous 64
зi зтт^Гя ... Does not go beyoud ... 161
»Г зтт4Т ... " Not by A pâna ... 157
íW" ... ■ Neither this 98
* 514^ Я.ЭТГ Not this self ... 102
 ( 17 )

Words. Englгsh meanгng. Page.

'•And it is not"
There is no * .. 76
ч тч^чт Not of others 165 167
ч *чтs т«7з: чттчг Not these lightenings reveal
(or shsne) 169
s ~* • Not by eye 180 Ш
Noü by Prana .. 157
* чтта «тт . . Does it not shine forth 168
salutation 17
Venerable .. 17
ч чччт Nor by understanding .. 102
sTtí Man 117
By man .. 78
Not to be obtained .. 77
Do not know 98
ч reсu Did not know 77
ч afrine .. He does not grieve 151
ч vrô Nor is kslled .. 98
ч Г<a<*^ . . Is not contaminated . 164
snfariîi The Nâchiketa fire . 110
stufг: Yessels .. 188
< TТHт Many ; difference 145,140
1тTтÍ Dsfferent objecte 66
Called 2
By name .. 32
fir: ЧЯ ... Gone forth . 172
Having understood 36, 127
Гч«ч ,, Eternal 85, 126
Eternal 97, 166
 ( 18 )

Words. English meaning. Page.

TWnti fWwяm The Eternal among the Eternals ... 166
Гччт» i.. Understand ... 27
îяя^яe Learn ... ... 124
TVГ«^w ... Creating ... ... 160
Гmrôд or яnr«%4 Should merge ... ... 123
ГliPcflf4тI ... Barren ... 5
înnt«t Sharpened ... ... 125
СчтЧя Placed ... 28
f«faaj Placed, hidden ... 99, 141
^Уччтят: Led ... 74
«Лччмтд . . . Were being giren to or brought 4
ï?4«ft% or i?4«ñái Dancing and singing (let be) 57
1ч4 Dwelling in men ... ... 153
ч"тячтц ... For us may be ... ...- 83
ч* The five ... ... 181
TifJтtflí The house-holder ... ... 108
4*4% Ripens . .. 12
чГч«я Learned ... 73
4Vt The road ... ... 125
44 The word, the state ... ... 92, 93
4ч Superior 94,95,110,119,120
4« Ttie other, superior ... 76,119,130
4ч*t Best ... ... 129
яt»r In the highest ... ... 108
ч^ятптя ... The highest goal ... ... 182
ч^чч ... The highest place ... ... 117
чт* S« Supreme happiness ... ... 167
ччт: Higher ... ... 118
ччт Supreme ... 119, 120
 ( 19 )
Words. English meaning. Pagi.
чtт^ ... Outside forms ... 131
чtтч« Out-going ... . 132
четт** • Going outwards ... 130
чтт^ or ^ The abode of the Supreme ... 108
чГч*тта>я Be served by them 54
чгсчВя Go round and round 74
4ÖW Tjï or ÇWK As if fully seen ... 176
<wà3 In the hills 148
"W Cattle 23
«я Look 11
чтаГ« Sees 99, 145
чтаra тцщ Sees any one 180
чдац Seeing 149
ччдГ« Thou seest 91
4i< The shore the end 86,117
чЫ The noose ld3
faati Father 7
Гччт% Thirst 23
тчч*чт Both drinkers ... 107
*fttr*ч>т« Drunk water ...« 5
3ч« 3ч: Again and again 76
ЗЯ-чЬи* Sons and grand- sons 49
3* City 151
з«« From before 39
д^^ттч Before 21
3чт Before 45
3ччт The ancient 88
д^тчи Ancient 97
1^4« The Purusha 120, 147, 160, 189
 ( 20 )
Words. English meaning. Page.
д^тч A man ... 66
д^ч^ч/ Of the person ... 15
д^пд Than the Purusha ... 120
s* The prior ones ... 11, 138
тщч> Separate 149,177
Я«ч1ЭГ|> shines forth ... ... 121
Я5?Ц The reins ... Ill
ЯЗГТЧ^ Knowing ... ... 28, 61
лчгач By knowledge ... ... 105
ячт^; Thrown off 39
яГя For each . ., 17
я^я: Assured in mind ... 19,21
ята-чтГя ... Appears 75
ятттощ Support 28, 86, 87
»ч*% Expectations ... 15
ЯЯ4 First 20
ЯЧЧ« First 9
П<ЧГ«Т Down ... 155
»«tчrWT* ... The Pratyagâtma, the Sub-
jective Self ... ... 131
vtnrç Uttered again, repeated ... 30
Я4^7# Enter ... ... 159
я-wnf Tell ... 25
ЯПГЛ'ЯГЧТ . . . Origination and destruction 183
яГч^я^ Are cnt asunder ... ... 187
Я4!^1ЧГ Acting carelessly ... 75
яд^чд Is fully liberated ... ... 127
я^тя Freed fully ... 22
ячтчц Plearsures ... 62

■
 ( 21 )

Words. English meaning. Page.

ЯЩП Full of devotion • •• ... 129
Ич*ПТч Studying many Vedas or scienceti 102
ЯЩТЧГ»(Г Proclaim ... 41
яч-^ттГч I shall tell . .. ... 158
ягкчтГя Enters 13
«r«ui Entering ... - ... 139
ЯГч£: Entered ... ... 162
ятчф Entered ... ... 108
я??ч Should draw out ... ... 189
я^т Having separated or known by
discrimination ... 90
ячт^щ By the grace ... ... 100
*пст Queatio'ner ... 83
ятч^ Before ... ... 174
ЯТ4: The wise ... ... 123
Ш%ч With the Prâna . .. ... 140
ят% In the Prâiia ... ... 172
1 а
ятчччт Do ask for ... ... 133
ЯГ44ЯГ Ask thou ... 53
Я1ТГ To obtain . .* ... 183
ятчГ Having approached ... 124, 158
wit Is obtained 84
î«ï44:4Т^ ... Delightful ... 70
ftnjт^ The pleasures ... 69
Я>4ШТЧГ« Pleased ■•• 32
st About the dead . .. 42
НЧ: Pleasant . .. 65, 67, 69,
«ires The pleasant ..■ 69
5^ 0 dearest ••• • •# OO
 í 22 )
Words. Englгsh meanгng. Page.
jftws ... Taught *•• 79
jftjw ... deckred ... 82
ч)щ ... Spoken ... ... 190
ч^ ... Spoken • •• 79
•Яч ... Became • ■• 162
чffs ... Out or without ■ •• ... 162
*ч« ... Many ... 70, 72, 77
чГ»т ... Manifold ... 79, 165
•JWT ... Of many • ■• ... 9, 166
«JWT ... By much ♦ •" ... 103
*jFчí ••• Many • •• 77
*t« ... The child 75
чтит: ... Childern ... 132
чr*ï$r%: ... External impurities ... ... 164
f**fir ... Is afraid ... 23
3%' ... Buddhi ... 119, 182
ЗГ*т ... By the Buddhi ... ... 122
If: ... Than the Buddhi ... ... 119
**4 ... The great ... ... 155
«^f ... To understand * .. ... 174
wftñг ... I tell ... ... *27
I* ... Say ... 64
Ш* ... The Brahman 94,106,109,158,160
m<4i ... The vow uf celibacy . 93
w«v • •9 The Brahma-born and omniscient; ... 35
«wГ«^s • •• The knowers ef Brahman ... 108
It magnified in the чorld of
Brahma • .* ... 95,128
l«-**fîr ... Brahma-session ••• ... 129
 ( 23 )

Words. English meaning. Pagb.

wrçrwt Brahmana ... 13
4«iÄ Reach ... 26
Ч4ТЯ. From awe ... ... 173
что ... Are ... ... 106
чтг*ят Will be ... ... 21,32
i«nr Is ... 113,114,115,
ч»чг«« Become ... ... 188
чвчт1 Than the future ... 91
чтra Shine forth ... 168,169
«тW« Lasting ... ... • 55
ЩХ4Т By (His) light ... ... 169
ч/rt The world ... ... 162
Яя 4«ЧЧ4 Of Past and Future ... ... 137
«¿ЯТЯ. Past ... 91
*ЯР« ... With the elements ... 139,141
«ÍW* Of earth ... 49
еж: Again ... ... 32,116
wtwiТ The enjoyer ... ... 112
чяиГчт ... Sink ... 70
«W, Я*П ... Another than myself ... ... 101
w*. ттттч: By me given •*• 54
тж*Ч%* Through my favor ... 21
ЧТЯ! Doctrine ... ••• 82
чят ... Having known ... ... 89,102
чятчлг ••• Who rejoices and rejoices not ... 100
w«w Middle ... • •• ÎT

ЩЩ ... In the middle ... ... 155

•pä чггятЧ In the midst of the self ... ... 147
4WÇ ... The experience!- of the fruit ... 136
r
 ( 24 y
Words. Englгsh meanгng, Page.
iч: The Manas ,,, 111,119
ч*: Jnnf*rç Who holds the reins of the mind ... 117
ччч: Then the Manas .. . ... 119
ччЯ: чW ччпт Buddhi is higher tha n Manas ... 178
чЯЧТ By mind 114,118,145,181,182
<Р»Л In the Manas ... ... 123
чч^гччк ... The wise ... 112
*3*^ Man 68
*3*ni Men ... 71
чд«^ Among men ... 42
чд«%Гчs ... By the men ... 142
<rçps%: By men ... 54
ч^з The dull ... 69
чята Thinks 98
вдя They think ... 167,182
чдтчтчте Considering ... 73
чят% Thou thinkest 51
чЯГ ... I think ... ... 72,90
ч*»г Mortal 12,60,90,157,186,187
^rfrw Of the mortal 56
чcWÏ« ... In the mortal world 53
ч<™ Death i
... S4.158
чсд Great ... 86
чсч: Than the Mahat ... — 99,119
чсчs ч^ Beyond the Mahat ... ... 127
ч*та In the great ... ... 64,123
4«f Wide ... 49
ч*^ чч* ... A great terror ... ... 172
чСЩ ... To me ... 25
 ( 25 )

WORPS. English meaning. Page.

чтпчт ... The great Souled 32
Great , ... 178
Great 101,136
чтпНУ ... In a mighty land , 51
*fiptтW ... The greatness ... 100
lí^flтf ••• Greater 99
«4Т4ГТ4 ... Towards me 19
*т^3Jrníh Thou shouldst not ask 54
Thinking 76
Dies 96
The creature is liberated ... 179
Covering ... 1«9
Of the sage ... 150
я* Deluded 75
Fools 74
To the head 188
«»i To death 145,146
Death ... 106
Yam a ... 190
The death ropes 39
Ъ*$-яЫ ... Told by Death ... 128
Mouth of Death ... 22,127
Of death 132,145,146
To Mrityu 8
Of understanding 15
»ЬттчУ ... The wise man ... 128
*>14Т* ... Couplings ... 134
Rejoices 24,39,96
4"tï^ ... What causes rejoicing 90
 ( 26 )
English meanгng. Page.
Words.
Whom or him . 179
чore ...
Which or that . 109
ч^ or чц
Who know this ,. 172
% ЧГС Fes:
Should merge 122,123
Where .. 106
How 16
чтх sa«3 ... As in waters .. 1,76
As water .. 1*49
ччтчччr ...
*чТ чГч ... According to karma .. 159
чштущ ... According to their knowledge .. 159
As in dream' .. 176
ччт w9 . . .
srч>3rç ... As it had been told 30
When 181,186
ч*т
чFm Go .. 13?
Whom' .. 103
ч4
4WТÇ From which .. 116
Whose ... 156
ч«
He goes ... 100
ч1ТЯ
As long as 50
So long 58
Joined ... 114
Which ... 186
%
%гчтРпт*ч By means of Yoga ... 88
wгnfatv ... Yoga- practice ... 190
%ТsГ%*Т* or w Greed and aTarice 69
^тг*т ... Womb ••• • •• Ov

Play ••• 61
The chariot ... HI
The seated in the chariob ... ... Ш
 ( 27 )
Words. Englгsh meanгng. Page.
чг Taste ... .. • 134
tnfts Nights ... ... 17,21
гя«п ... Women ... ... 53
*ft Form ... 134
*^ чпя ... His form ... 180
чт*ж* ... In each form ... 162
For every form, its counter-form ... 162
IT^Wтli We shall obtain ... 58
«ПчТ Finder ... 78
«пхт ... Having obtained . .. ... 90,190
*г*ч: ... To be found; obtained ; obtainable 48,102,103
чпиЛчп Obtnined •.• •.■ 54
П||Ч1§ ... Is contaminated 163
«ta: ... World ... • •• 76
sЙч1Т1 ... The worlds • •• 5,161
rNtrfif ... The world beginning ... ... • 29
чггчгтти ... Reaching the world ... ••• 28
А« ... World ... ... 23
•W The speaker ... ... 47,77
■ПГПГ* ... Arose . .. ... 141
жщ wë ... Thunder-bolt raised . .. ... 172
ГАчТчТs ... Dwelling ... ... 73
«r Say thou ... • •• 91
**па Say ... 92,108,125
ч4 Colour ... ... 61
Wtsftч: ... To be chosen ... ... 59
чTOJ ... Dwelling in the Devas ... ... 153
*tfȔ ... Among the boons ... ... 43
чхтч Boone, the elect ... .. 18,124
 t 28 )
Words. English meaning. Page.
**я ... By the boon 26
vi Control 76
*яh The controller ... 165
wwtГч ... Manageable 114
*3: Vasu who makes all to dwell 158
«гдчгс or wrçчrrç Injured, killed ... 130
B«fя He walks ... 100
WтW The speech ... 122
vtwmm Vajasravasa, Uddalaka 2
чтчч The dwarf ... 156
4тfт$ Chariots 57
■тчм* ... The all-pervading ... 179
СчгщТщтгцъ Doubtful ... 45,47
С ^ С■
ТчТЧТЧ!?ЧТ Doubt 41
ТчтчТчтЪт Make enquiry 63
Fj«Тw«« ... The knowing ... 150
ГчмтятГя Knows, perceives 134
топ^чт Can I know 168
то13Г«9t ■•• Wishes to protect 137
тччгтччпт Having understanding 116,114
Гччтч-чтттч« Intelligence-driver ... 116
Гяия*ч ... All-pervadins; ... ... 132
Free from anger ... 19,22
iïaifr«: .., Free fron sorrow 99
FW Wealth ... 51,58
Гew By wealth 58
Гe^чÍт . . . Leading to wealth 70
fs^rôiiч By the delusion of wealth ... • 75
fe* Knew ... 191
 ( 29 )

Words. English meaning. Page,

Т<НГ4ТГтГ ЧГГ4ЩFulfils the desires ... 166
ГяПтят ... Having known ... 133
Гчта Know thou ... 28,111
Т4фП The knoяledge ... 43,190
îwzn-^níWfW Wisdom —désirer 72
Г^чТ Wisdom 76
•ГчTmt ... Should know ... 189
Гчч«* ... I may know 43
fagт^ The wise 39
тячтчга ... Spreads out in different direction» ... 149
.fini» ... Opposite 71
гячГдч[ . . . The wise 96
тчадt . . . Reveals ... 103
г*жч Open 90
ГянтГя . . . Is it lighted 168,169
rsrg All pervaJingl ... 101
газ?: * And freed ... 151
та3*!гчт«гет Being freed ... 156
гач"ч« Free from activity 191
ÍWp»«iтJR Separates, distinguishes ■• ••• bo
fяV4т^ . . . The objects ... 112
f*sч* ••• Different directions 71
fit^îF Diverse 188
Гч^ГЯ4ТЧ'ИГ Being torn away ... 156
From one who says ... 183
$^4« ••• Destroys 15
I» I choose 20,26
ï«ftt Chooses ••• 67,64,69
1^«ч ... Choose ... 18,41,45,49,51
 ( 30 )

Words. English meaning.

и* Prays
4Í Rained
*Ч Knows
^тÎГ4^ ... Dwelling in Vedi or Earth
&Wт4T.Í ... Fire
*ftч4*t ... Existing in space
ftlç»ji. ... Beyond death
тачт% or 4$чf« May we be able
W45jÍ Is able
ча>дч« ... Centenarian
V^l% Sounds
wrrч: ... Lying down
чтГчат Will sleep .
4T?Í Autumns
iríítWтH In order to have a body .
чоt^ч xkbnt The falling asunder of body
nfttwra Of the dweller in the body
щЪtщ ... From body
sKK ... The body
«гй^З ... In the bodies
тля« Branches •
ЯГ«Г-ФОТ: Calm of thought
infcê ... Peace
irrî*at Peace
wir snwfti In the Atma of Peace
WTOjt ... Eternal
*пчятг> ... Eternal
ЗИ«^ ... Brilliant
3Jt4*rç ... Dwelling in the Pure
 ( 31 )

Words. English meaning Pagk.

55^ ••• Pure .. 150
*wet чгГч Even hearing 77
%4Í4t \m A treasure 84
vivinmt Passed over sorrow . 2339
%т«т Sorrow 89
АЛ ... Grieves .. 102
.> 4JJWI4j4 ... To the faithful 25
1T5т Faith 4
чтачттч ... For the sake of hearing 77
Wт5 *г% At the time of sraddha .. 129
*ГГЧ^ ... Repeats .. 129
I4dlí Contained 161,186
1Я1
-<• Having heard .. 89,128
ЧГ4« The good, .. 66,68
*«щ. Good 67
*4 Best 95
w To-morrow ..55,148
4*Г*И% ... Attains 186
««r Corn 12
чтд Well 67
Wт*m^ ... About the next world ... 63.74
4ТТГ4 Charioteer lit
mxàt Of the charioteer Ш
ÍVÍtalí ... Bind 66
3$«hi Of good deeds ... 107
5F?r ... Peacefully 21
5чт чизта Eternal happiness ... 165
5%ч^ ... Well-understsad ... 45,47
fiv Easy to be known 79
 ( 32 )
Words. English meaning. Page.
S4тWт4 ... Full understanding 83
Sftrf Righteousness 15
3*3 When asleep ... 160
g*a: ... Well-guarded 142
дччт« Good-hearted 19
3*t The sun 148,163
$V14т Subtle ... 122
JW^njfw By the subtle-seers ... 122
ЧЩГ Garland, the neck-lace ... 33,70
ч* Let go 46
%д: Bridge ... 109
«fтч Praise 86
ЧЩЩ Immoveable ... 159
ftirn^ ... Steady (unmoved) ... 182
чччт^ Touches ... 134
яэт Themselves 73
W4*$t ... Swayambhu, self-born, ... 130
ФтН Possessions 15
4Т1%* Concisely 93
Щ?Ч% Union 35
чяхt^р« Fully embraced it 89
щщчъ ... Is-born ... 140
*Гччт> ... Enters ... 140
*4Г< The transmigratory circle ... ... 115
ч He ... 106
чдчЬ With musical iustruments ... 53
«?4 >ТТЯ1 True resolve 83
«та^ жч мтч чтиетт Over Buddhi is the Mahanatma 178
4Ч*ИМ ... Good horses ... ... 114
 ( 33 )
Words. Englгsh meanгng, Page.
чсt ... Always ... ] 13,114,115,189
*5 ... The house of Brahman 90
чинит ... The ancient - 128,171
va ... Being 4
«т^Гч^: ... Seated ... 189
ччч^: ... Balanced mind ... 116
ч'чтЛтч ... Fully understanding 68
4tsns ... With chariots 53
W ... All 56,169,172
чча: ... Every where 100
чч-'датаtтт The Inner self of all creatures 95,162,165
чч$^* ... All-wealth 2
w*h ... All 53
** ... All ... 92,161
ччтЦричт Of all the senses 56
чзд $îtg In all beings ... 121
^гnç ... He may be 19
*4wt«т: Heaven- world-dwellers 25
sran fftà In the heaven world ..'. 24,40
«îî ••• In the heaven 23
wз4^ ... Heavenly 27
wü: ... Heavenly 40
wítt# ... Dream -end ... 135
wr ... Thyself . . 49
.^fter ... Prosperity 17
wf .., Own 103
ящ ... From self ... 189
f«*^ ... Else 9
Çч: ... Swan ... 152
 ( 34 )
Words. English meaning. Page.
*e Killed • «•• 98
■%шт The killed 98
х*я Well then ... 158
%ЩХ ... The killer
%*é ... To kill 98
4*t% Is killed 97
^ятчг* ... Being killed 97
тчщ Horses ... 112
тt Fetch 13
ví-lñ«т ... Joy and sorrow 89
^fwçfa« The offerers of oblatious ... 142
^ftw Elephants 49
ff^4f4 ... Gold 49
Í>4% Missee 67
Пчн Of the hear* 187,188
%ц* ... In the heart 189
%fk la the heart ... 1S6
%un The sacrifiée ... 158

a
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