Part 2
Katha Upanishad
1. Yama said: The good is one thing and the pleasant another. These two, having different ends, bind a man. It is well with him who chooses the good. He who chooses the pleasant misses the true end.
1. Yama said: The good and the pleasant are different. They lead to different ends, and both bind a person. Whoever chooses the good fares well. Whoever chooses the pleasant misses the true goal.
2. The good and the pleasant approach man; the wise examines both and discriminates between them; the wise prefers the good to the pleasant, but the foolish man chooses the pleasant through love of bodily pleasure.
2. Both the good and the pleasant come to us. The wise examine both and distinguish between them. They choose the good over the pleasant, but foolish people choose the pleasant because they love bodily pleasure.
3. O Nachiketas after wise reflection thou hast renounced the pleasant and all pleasing forms. Thou hast not accepted this garland of great value for which many mortals perish.
3. Nachiketas, after thinking carefully, you have rejected pleasure and all pleasing forms. You have not accepted this valuable garland for which many mortals perish.
4. Wide apart are these two,—ignorance and what is known as wisdom, leading in opposite directions. I believe Nachiketas to be one who longs for wisdom, since many tempting objects have not turned thee aside.
4. Ignorance and wisdom are far apart. They lead in opposite directions. I believe Nachiketas longs for wisdom, since many tempting things have not turned you aside.
In this second part, the Ruler of Death begins his teaching about the great Hereafter. There are two paths. One leads toward God, and the other leads to worldly pleasure. Anyone who follows one path inevitably moves away from the other, because the two conflict like light and darkness. One leads to the imperishable spiritual realm, and the other to the perishable physical realm. Both paths confront a person at every step in life. The discerning person sees the difference and chooses the Real and Eternal. Only such a person attains the highest. The ignorant person, however, prefers what brings immediate and tangible results and misses the true purpose of existence.
Yama offered Nachiketas many temptations to test his sincerity and earnestness. But Nachiketas saw their true value and refused them all, saying, "I have come from the mortal realm, shall I ask for what is mortal? I desire only that which is eternal." Then Death said to him: "I now see that thou art a sincere desirer of Truth. I offered thee vast wealth, long life and every form of pleasure which tempts and deludes men; but thou hast proved thy worthiness by rejecting them all."
5. Fools dwelling in ignorance, yet imagining themselves wise and learned, go round and round in crooked ways, like the blind led by the blind.
5. Fools live in ignorance but think they are wise and learned. They wander in circles along crooked paths, like the blind leading the blind.
6. The Hereafter never rises before the thoughtless child (the ignorant), deluded by the glamour of wealth. "This world alone is, there is none other": thinking thus, he falls under my sway again and again.
6. The thoughtless child (the ignorant person), dazzled by wealth, never thinks of the hereafter. "This world alone exists. There is no other." Thinking this, he falls under my power again and again.
Many people in the world are so proud of their intelligence that they believe they can guide others. Although they may have some worldly wisdom, they lack deeper understanding. So all they say only increases the doubt and confusion of those who hear them. For this reason, they are compared to blind people leading the blind.
The Hereafter is not apparent to those who lack discernment and are easily swept away by the charm of fleeting things. Just as toys tempt children, pleasure, power, name and fame tempt them. These seem to them to be the only realities. Because they are attached to things that perish, they come under the power of death many times. One part of us must die. Another part never dies. When a person identifies with their undying nature, which is one with God, they overcome death.
7. He about whom many are not even able to hear, whom many cannot comprehend even after hearing: wonderful is the teacher, wonderful is he who can receive when taught by an able teacher.
7. Many are not even able to hear about him. Many cannot understand him even after hearing about him. Wonderful is the teacher, and wonderful is the person who can understand when taught by an able teacher.
Throughout the Vedic Scriptures, it is said that no one can teach spiritual knowledge without realization. What does realization mean? It means knowledge based on direct perception. In India, the best teachers often have no formal learning. But their character shines so brightly that everyone learns simply by being near them. One of the Scriptures tells of a young teacher sitting under a banyan tree with an elderly disciple beside him. The disciple's mind was full of doubts and questions. But although the teacher remained silent, every doubt gradually vanished from the disciple's mind. This shows that spiritual teaching does not depend on words alone. The teacher's life and illumination are what count. Such God-enlightened people are not easy to find. But even with such a teacher, the disciple cannot gain knowledge of the Self unless the disciple's heart is open and ready for the Truth. That is why Yama says that both teacher and disciple must be wonderful.
8. When taught by a man of inferior understanding, this Atman cannot be truly known, even though frequently thought upon. There is no way (to know It) unless it is taught by another (an illumined teacher), for it is subtler than the subtle and beyond argument.
8. When taught by someone with limited understanding, the Atman cannot be truly known, even if one thinks about it often. The only way to know the Atman is to be taught by an enlightened teacher, because it is subtler than the subtle and beyond argument.
9. O Dearest, this Atman cannot be attained by argument; It is truly known only when taught by another (a wise teacher). O Nachiketas, thou hast attained It. Thou art fixed in Truth. May we ever, find a questioner like thee.
9. Dear one, this Atman cannot be attained through argument. It is truly known only when a wise teacher teaches it. Nachiketas, you have attained it. You are steadfast in Truth. May we always find a questioner like you.
Knowledge of the Atman or Self cannot be gained from teachers who do not truly understand it. Because they have no firm conviction of their own, they disagree about the Self’s nature and existence. Only someone who has directly perceived the Self by developing their higher nature can say what it truly is. Only their words carry weight and bring understanding. The Self is too subtle to be reached through argument. This secret about the Hereafter cannot be known through reasoning or mere intellectual exercises. It can be known only in a state of consciousness beyond the limits of reason.
10. I know that (earthly) treasure is transitory, for the eternal can never be attained by things which are non-eternal. Hence the Nachiketa fire (sacrifice) has been performed by me with perishable things and yet I have attained the eternal.
10. I know that earthly treasure does not last, because what is eternal can never be attained through things that pass away. So I performed the Nachiketa fire sacrifice with perishable things, and yet I have attained the eternal.
11. O Nachiketas, thou hast seen the fulfillment of all desires, the basis of the universe, the endless fruit of sacrificial rites, the other shore where there is no fear, that which is praiseworthy, the great and wide support; yet, being wise, thou hast rejected all with firm resolve.
11. O Nachiketas, you have seen the fulfillment of all desires, the foundation of the universe, and the endless reward of sacrificial rites. You have seen the other shore, where there is no fear, the praiseworthy, and the great and vast support. Yet, in your wisdom, you have firmly rejected them all.
The teacher says that the imperishable cannot be attained through what perishes. No amount of ritual or ceremony can earn what is imperishable and eternal. The Nachiketa fire-sacrifice may bring results that seem eternal to mortals because they last so long. But those results must also come to an end, so the sacrifice cannot lead to the final goal. Yama praises Nachiketas because he rejected all the pleasures of heaven and earth offered to him. Nachiketas also rejected the offer of knowledge of all realms and their pleasures. Instead, he remained firm in his desire for Truth alone.
12. The wise, who by means of the highest meditation on the Self knows the Ancient One, difficult to perceive, seated in the innermost recess, hidden in the cave of the heart, dwelling in the depth of inner being, (he who knows that One) as God, is liberated from the fetters of joy and sorrow.
12. Through the highest meditation on the Self, the wise come to know the Ancient One. The Ancient One is hard to perceive, hidden deep within, in the cave of the heart, in the depths of inner being. Those who know the Ancient One as God are freed from the bonds of joy and sorrow.
13. A mortal, having heard and fully grasped this, and having realized through discrimination the subtle Self, rejoices, because he has obtained that which is the source of all joy. I think the abode (of Truth) is open to Nachiketas.
13. A mortal hears and fully understands this, then recognizes the subtle Self through discernment. That person rejoices because they have found the source of all joy. I think the abode (of Truth) is open to Nachiketas.
The Scriptures describe three stages in all spiritual attainment. First, the seeker must hear about the Truth from an enlightened teacher. Next, the seeker must reflect on what they have heard. Then, through constant practice of discrimination and meditation, they realize the Truth. With this realization comes the fulfillment of every desire, because it unites the seeker with the source of all. Having seen this, a person learns that all sensory pleasures are only partial reflections of one supreme joy. That joy can be found in the true Self alone. Yama assures Nachiketas that he will surely realize the Truth. Nachiketas has shown the highest discrimination and a steadfast sense of purpose.
14. Nachiketas said: That which thou seest, which is neither virtue nor vice, neither cause nor effect, neither past nor future (but beyond these), tell me That.
14. Nachiketas said: Tell me what you see that is beyond virtue and vice, cause and effect, past and future.
15. Yama replied: That goal which all the Vedas glorify, which all austerities proclaim, desiring which (people) practice Brahmacharya (a life of continence and service), that goal I tell thee briefly—it is Aum.
15. Yama replied: All the Vedas glorify this goal, and all austerities proclaim it. People practice Brahmacharya (a life of continence and service) because they desire this goal. I will tell you briefly what it is: Aum.
What name can people give to God? How can any finite word contain the Infinite? Language is finite, so everything it can express must be finite. Yet it is very difficult for mortals to think or speak of anything without giving it a definite name. Knowing this, the Sages gave the Supreme the name A-U-M, which is the root of all language. The first letter, "A," is the mother-sound. It is the natural sound every creature makes when opening its throat. No sound can be made without opening the throat. The last letter, "M," is spoken by closing the lips and brings all speech to an end. As the sound travels from the throat to the lips, it passes through the sound "U." These three sounds therefore cover the whole range of possible speech sounds. Together, they are called the Akshara, or the imperishable word, the Sound-Brahman, or the Word God. This is because A-U-M is the most universal name that can be given to the Supreme. It must therefore be the word that was "in the beginning" and corresponds to the Logos of Christian theology. Because this name includes all sounds, it is used so universally in the Vedic Scriptures to designate the Absolute.
16. This Word is indeed Brahman. This Word is indeed the Supreme. He who knows this Word obtains whatever he desires.
16. This Word is truly Brahman. This Word is truly the Supreme. Anyone who knows this Word gets whatever they desire.
17. This is the best Support, This is the highest Support; he who knows this Support is glorified in the world of Brahman.
17. This is the best Support. This is the highest Support. Whoever knows this Support is honored in the world of Brahman.
This sacred Word is the highest symbol of the Absolute. Anyone who meditates on the Word and understands its full meaning realizes the glory of God. All their desires are satisfied at once, because God is the fulfillment of all desires.
18. This Self is never born, nor does It die. It did not spring from anything, nor did anything spring from It. This Ancient One is unborn, eternal, everlasting. It is not slain even though the body is slain.
18. This Self is never born and never dies. It did not come from anything, and nothing came from it. This Ancient One is unborn, eternal, and everlasting. It is not killed, even when the body is killed.
19. If the slayer thinks that he slays, or if the slain thinks that he is slain, both of these know not. For It neither slays nor is It slain.
19. If the killer thinks he kills, or the person killed thinks he is killed, neither understands. For it neither kills nor is killed.
20. The Self is subtler than the subtle, greater than the great; It dwells in the heart of each living being. He who is free from desire and free from grief, with mind and senses tranquil, beholds the glory of the Atman.
20. The Self is finer than the finest and greater than the greatest. It lives in the heart of every living being. Those who are free from desire and grief, with calm minds and senses, see the glory of the Atman.
Although the Atman lives in the heart of every living being, ordinary people cannot perceive it because it is so subtle. The senses cannot perceive it. A finer spiritual sight is needed. The heart must be pure and free from every unworthy selfish desire. Thoughts must be drawn away from all external objects, and mind and body must be under control. Only when the whole being is calm and serene is it possible to perceive the radiant Atman. It is subtler than the subtle because it is the invisible essence of everything. It is greater than the great because it is the boundless power that sustains the whole universe. All existence rests upon it.
21. Though sitting, It travels far; though lying, It goes everywhere. Who else save me is fit to know that God, who is (both) joyful and joyless?
21. Though sitting still, it travels far. Though lying down, it goes everywhere. Who but me is fit to know that God, who is both joyful and joyless?
The Self is everywhere. So it is both what sits still and what travels, what is active and what is inactive. It is both still and moving, and it is the basis of all existence. Therefore, everything in the universe must come from it, whether joy or joylessness, pleasure or pain. Who is better able to know God than I am, since he lives in my heart and is the very essence of my being? This should be the attitude of someone who is seeking.
22. The wise who know the Self, bodiless, seated within perishable bodies, great and all-pervading, grieve not.
22. The wise know the Self as bodiless, dwelling within bodies that perish, great and present everywhere. They do not grieve.
When a wise person has practiced discrimination and clearly seen the difference between body and Soul, he knows his true Self is not the body, though it lives in the body. Realizing that his true Self is indestructible and present everywhere, he overcomes all fear of death or loss. Even the greatest sorrow cannot shake him.
23. This Self cannot be attained by study of the Scriptures, nor by intellectual perception, nor by frequent hearing (of It); He whom the Self chooses, by him alone is It attained. To him the Self reveals Its true nature.
23. The Self cannot be attained by studying the Scriptures, by intellectual understanding, or by hearing about it often. Only those whom the Self chooses can attain it. To them, the Self reveals its true nature.
We may think that studying a great deal can lead us to God. But hearing about something and understanding it intellectually do not mean truly knowing it. True knowledge comes only through direct perception. Only those who are pure in heart and spiritually awakened can directly perceive God. Although he is the same toward all beings and shows mercy to all, the impure and worldly-minded do not receive his blessing. That is because they do not know how to open their hearts to it. The Lord chooses those who long for God, because only to them can he reveal his true nature.
24. He who has not turned away from evil conduct, whose senses are uncontrolled, who is not tranquil, whose mind is not at rest, he can never attain this Atman even by knowledge.
24. Anyone who has not turned away from evil conduct, whose senses are uncontrolled, who is not calm, and whose mind is not at rest can never attain this Atman, even through knowledge.
After describing what the Atman is, Yama now tells us how to attain it. A person must try to master their lower nature and gain control over their body and senses. They must overcome the impure, selfish desires that now disturb their mind, so that it can become calm and peaceful. In other words, they must live the spiritual life and develop all spiritual qualities to perceive the Atman.
25. Who then can know where is this mighty Self? He (that Self) to whom the Brahmanas and Kshatriyas are but food and death itself a condiment.
25. Who, then, can know where this mighty Self is? The Brahmanas and Kshatriyas are food for the Self, and death itself is a condiment.
This text proclaims the glory and majesty of the Supreme. The Brahmanas represent spiritual strength, and the Kshatriyas represent physical strength, yet his power overwhelms them both. Life and death alike are food for him. Just as the great sun's light swallows up all the lesser lights of the universe, all worlds are lost in the radiance of the Eternal Omnipresent Being.