Having listened intently to the profound teaching and grasped its subtle truth, the mortal who discerns and attains this principle finds true joy—indeed, such a one has discovered that which is truly worth rejoicing over. Thus, the house of Naciketas stands open, ready to receive wisdom. Now, this reality is beyond righteousness and unrighteousness, beyond what has been done or left undone, beyond what exists and what is yet to be. Whatever you perceive in that transcendental state, declare it as such. That supreme goal, which all the Vedas proclaim, which austerities and vows of celibacy seek, and for which people strive with longing—this, in essence, is Om. This sacred syllable alone is Brahman, the highest reality. Knowing and contemplating this syllable, whatever one truly desires comes to pass. Om is the finest support, the supreme refuge. Whoever realizes this support becomes glorified in the world of Brahman. The wise, knowing the Self, understand that it is never born nor does it die; it does not come from anywhere, nor does anything come from it. Unborn, eternal, everlasting, and ancient, it is never slain, even when the body perishes. If one thinks the Self can slay or be slain, both are mistaken. The Self neither kills nor is killed. Subtler than the subtlest, greater than the greatest, the Self is hidden in the cave of the heart. Only one who is free from desires, whose senses are tranquil, can perceive the majesty of the Self, and such a one is freed from sorrow. This Self, though sitting, travels far; though lying down, it goes everywhere. Who, except me, can truly know that divine one who is both joyous and joyless? Bodiless amidst bodies, stable amid the unstable, the wise who perceive the great, all-pervading Self do not grieve. This Self cannot be attained by mere teaching, nor by intellect, nor by much hearing. It reveals itself only to the one whom it chooses. To such a person, the Self discloses its own true nature. Not by one who has not turned away from wrongdoing, nor by one who lacks tranquility or composure, nor by one whose mind is unsteady, can this knowledge be attained. He for whom both the priestly and the warrior powers are but food, and death itself is a mere condiment—who can know where such a one abides? Those who know Brahman, who perform the five sacred fires and the triple Naciketa sacrifice, and who drink the nectar of truth in the highest secret cave, speak of the shadow and the light—of ignorance and wisdom. That which is the bridge for those who know, the imperishable Brahman, the highest reality—may we, Nachiketa, attain it, for it is the shore of fearlessness. Understand the Self as the rider, the body as the chariot, the intellect as the charioteer, and the mind as the reins. The senses are the horses, and their objects are the roads they travel. The wise declare that the Self, in union with the mind and senses, is the experiencer. But the one without understanding, whose mind is unrestrained, finds his senses uncontrolled, like wild horses for a poor charioteer. In contrast, the one with understanding, whose mind is disciplined, has senses that obey like well-trained horses. He who lacks understanding and whose mind is impure does not reach the goal; he enters the cycle of birth and death again and again. But one who has understanding, whose mind is pure and steady, attains that state from which there is no more birth. Whoever has understanding as the charioteer and the mind as the reins reaches the end of the journey—the highest state of Vishnu. Indeed, the objects of the senses are higher than the senses themselves; the mind is higher than the objects, the intellect is higher than the mind, and the great Self is higher than the intellect. Beyond the great Self is the unmanifest; beyond the unmanifest is the Person, the Purusha. There is nothing higher than the Person—this is the ultimate, the supreme goal. This Self, hidden in all beings, does not shine forth to all, but is seen by those whose intellect is sharp, whose perception is subtle and refined. Therefore, let the wise restrain speech in the mind, the mind in knowledge, knowledge in the great Self, and the great Self in the peaceful Self. Arise! Awake! Approach the wise and understand. The path is sharp, like the edge of a razor, and difficult to traverse—so declare the sages. That which is soundless, touchless, formless, undecaying, tasteless, eternal, and scentless; without beginning or end, higher than the great, steadfast—having realized that, one is freed from the jaws of death. Having thus told and heard the ancient story of Nachiketa, as spoken by Death, the wise are honored in the world of Brahman. Whoever, with devotion, teaches this supreme secret among seekers of Brahman, or at the time of the Śrāddha, is indeed prepared for infinity. The self-born has directed the senses outward; thus, people look outward and not toward the inner Self. But a wise person, desiring immortality, turns his gaze inward and beholds the inner Self. The unwise, like children, pursue outward desires and fall into the wide net of death. But the wise, knowing what is immortal, do not seek permanence among impermanent things. By that which perceives form, taste, smell, sound, touch, and the pleasures of union—by this alone one perceives. What remains here unperceived? This indeed is that. He who observes both the end of dreaming and the end of waking through that Self, and who knows the great, all-pervading Self—such a one does not grieve. He who knows this Self, the enjoyer of sweetness, the living soul close at hand, the lord of what was and what will be, does not shrink from anything. This indeed is that. He who was born before ascetic practice, who was born before the waters, who, having entered the secret place, abides there—whom all beings perceive—this indeed is that. That which, as the goddess Aditi, composed of divinity, arises with the breath, which, having entered the secret place, abides there, which was brought forth by beings—this indeed is that. Hidden in the forests, Jātavedas (Agni) is cherished like an embryo by expectant mothers; day by day, for those who are awake and offer oblations, Agni is to be praised. This indeed is that. From whom the sun rises and into whom it sets, in whom all the gods are established—no one goes beyond that. This indeed is that. Whatever is here, is there; whatever is there, is here. He who sees any difference here passes from death to death.