Katha Upanishad

स त्वमग्निँ स्वर्ग्यमध्येषि मृत्यो प्रब्रूहि त्वँ श्रद्दधानाय मह्यम् । स्वर्गलोका अमृतत्वं भजन्त एतद् द्वितीयेन वृणे वरेण

O Death, teach me the fire that leads to heaven. Tell it to me, who has faith. Those in heaven attain immortality. This is the second boon I choose.

प्र ते ब्रवीमि तदु मे निबोध स्वर्ग्यमग्निं नचिकेतः प्रजानन् । अनन्तलोकाप्तिमथो प्रतिष्ठां विद्धि त्वमेतं निहितं गुहायाम्

I will tell you; listen to me. Nachiketa, knowing the fire that leads to heaven. Know the attainment of endless worlds and the foundation. Understand this, hidden within the cave.

लोकादिमग्निं तमुवाच तस्मै या इष्टका यावतीर्वा यथा वा । स चापि तत्प्रत्यवदद्यथोक्तं अथास्य मृत्युः पुनरेवाह तुष्टः

He explained to him the fire that is the origin of worlds, what bricks, how many, and in what manner. Nachiketa also repeated it as instructed. Then Death, pleased, spoke to him again.

तमब्रवीत् प्रीयमाणो महात्मा वरं तवेहाद्य ददामि भूयः । तवैव नाम्ना भविताऽयमग्निः सृङ्कां चेमामनेकरूपां गृहाण

The great soul, pleased, said to him: 'Today I grant you another boon here. This fire will bear your name. Take this many-formed chain.'

त्रिणाचिकेतस्त्रिभिरेत्य सन्धिं त्रिकर्मकृत्तरति जन्ममृत्यू । ब्रह्मजज्ञं देवमीड्यं विदित्वा निचाय्येमाँ शान्तिमत्यन्तमेति

He who performs the three Nachiketa fires, who does the threefold ritual, crosses birth and death. Knowing the divine Brahma-born, worthy of praise, he attains ultimate peace.

त्रिणाचिकेतस्त्रयमेतद्विदित्वा य एवं विद्वाँश्चिनुते नाचिकेतम् । स मृत्युपाशान् पुरतः प्रणोद्य शोकातिगो मोदते स्वर्गलोके

He who knows the three Nachiketa fires, who thus understands and establishes Nachiketa, drives away the bonds of death before him, and, freed from sorrow, rejoices in heaven.

एष तेऽग्निर्नचिकेतः स्वर्ग्यो यमवृणीथा द्वितीयेन वरेण । एतमग्निं तवैव प्रवक्ष्यन्ति जनासः तृतीयं वरं नचिकेतो वृणीष्व

This is your Nachiketa fire, leading to heaven, which you have chosen as your second boon. People will speak of this fire as yours. Nachiketa, choose your third boon.

येयं प्रेते विचिकित्सा मनुष्ये- ऽस्तीत्येके नायमस्तीति चैके । एतद्विद्यामनुशिष्टस्त्वयाऽहं वराणामेष वरस्तृतीयः

There is this doubt among humans concerning the departed: some say 'he exists,' others say 'he does not exist.' I wish to be instructed in this knowledge by you; this is the third boon I choose.

देवैरत्रापि विचिकित्सितं पुरा न हि सुविज्ञेयमणुरेष धर्मः । अन्यं वरं नचिकेतो वृणीष्व मा मोपरोत्सीरति मा सृजैनम्

Even among the gods, this matter was debated in the past; this subtle law is not easily understood. Choose another boon, Nachiketa, do not press me, let go of this request.

देवैरत्रापि विचिकित्सितं किल त्वं च मृत्यो यन्न सुज्ञेयमात्थ । वक्ता चास्य त्वादृगन्यो न लभ्यो नान्यो वरस्तुल्य एतस्य कश्चित्

Even among the gods, this was indeed debated; and you, Death, say it is not easily understood. A teacher like you is not found elsewhere; no other boon equals this one.

शतायुषः पुत्रपौत्रान्वृणीष्वा बहून्पशून् हस्तिहिरण्यमश्वान् । भूमेर्महदायतनं वृणीष्व स्वयं च जीव शरदो यावदिच्छसि

Choose sons and grandsons who live a hundred years, many cattle, elephants, gold, and horses. Choose a vast domain on earth, and live yourself as many autumns as you desire.

एतत्तुल्यं यदि मन्यसे वरं वृणीष्व वित्तं चिरजीविकां च । महाभूमौ नचिकेतस्त्वमेधि कामानां त्वा कामभाजं करोमि

If you consider any boon equal to this, choose wealth and long life. Become lord of great lands, Nachiketa; I will make you the enjoyer of all desires.

ये ये कामा दुर्लभा मर्त्यलोके सर्वान् कामाँश्छन्दतः प्रार्थयस्व । इमा रामाः सरथाः सतूर्या न हीदृशा लम्भनीया मनुष्यैः । आभिर्मत्प्रत्ताभिः परिचारयस्व नचिकेतो मरणं माऽनुप्राक्षीः

Whatever desires are hard to obtain in the mortal world, ask for them all freely. Here are these beauties with chariots and musical instruments; such things are not gained by mortals. With these, given by me, enjoy yourself; Nachiketa, do not inquire about death.

श्वोभावा मर्त्यस्य यदन्तकैतत् सर्वेंद्रियाणां जरयंति तेजः । अपि सर्वं जीवितमल्पमेव तवैव वाहास्तव नृत्यगीते

All that is mortal ends tomorrow; these consume the vigor of all the senses. Even all life is short; yours are the chariots, yours the dance and song.

न वित्तेन तर्पणीयो मनुष्यो लप्स्यामहे वित्तमद्राक्ष्म चेत्त्वा । जीविष्यामो यावदीशिष्यसि त्वं वरस्तु मे वरणीयः स एव

Man is not satisfied by wealth. We could obtain wealth if we saw you. We could live as long as you rule. But the boon I desire is that one alone.

अजीर्यताममृतानामुपेत्य जीर्यन्मर्त्यः क्वधःस्थः प्रजानन् । अभिध्यायन् वर्णरतिप्रमोदान् अतिदीर्घे जीविते को रमेत

Having approached the undecaying, the immortal, the decaying mortal, dwelling among perishable things, knowing this, who, reflecting on beauty and pleasure, would delight in a long life?

यस्मिन्निदं विचिकित्सन्ति मृत्यो यत्साम्पराये महति ब्रूहि नस्तत् । योऽयं वरो गूढमनुप्रविष्टो नान्यं तस्मान्नचिकेता वृणीते

That about which there is doubt, O Death, that great matter concerning the hereafter, tell us that. This boon, which is hidden and entered deep, Nachiketa chooses; he asks for no other.

अन्यच्छ्रेयोऽन्यदुतैव प्रेय- स्ते उभे नानार्थे पुरुषँ सिनीतः । तयोः श्रेय आददानस्य साधु भवति हीयतेऽर्थाद्य उ प्रेयो वृणीते

There is one thing called the good, another called the pleasant; both approach a person with different purposes. Among them, the one who chooses the good fares well; the one who chooses the pleasant falls away from the goal.

श्रेयश्च प्रेयश्च मनुष्यमेतः तौ सम्परीत्य विविनक्ति धीरः । श्रेयो हि धीरोऽभि प्रेयसो वृणीते प्रेयो मन्दो योगक्षेमाद्वृणीते

Both the good and the pleasant come to a person; the wise, after examining them, distinguishes. The wise chooses the good over the pleasant; the foolish chooses the pleasant for the sake of gain and preservation.

स त्वं प्रियान्प्रियरूपांश्च कामान् अभिध्यायन्नचिकेतोऽत्यस्राक्षीः । नैतां सृङ्कां वित्तमयीमवाप्तो यस्यां मज्जन्ति बहवो मनुष्याः

You, Nachiketa, reflecting on desirable and attractive pleasures, have rejected them. You have not entered the chain of wealth, in which many people sink.

दूरमेते विपरीते विषूची अविद्या या च विद्येति ज्ञाता । विद्याभीप्सिनं नचिकेतसं मन्ये न त्वा कामा बहवोऽलोलुपन्त

Far apart, opposed, and diverging are ignorance and knowledge, as known. I consider you, Nachiketa, as one who desires knowledge; many desires have not tempted you.

अविद्यायामन्तरे वर्तमानाः स्वयं धीराः पण्डितंमन्यमानाः । दन्द्रम्यमाणाः परियन्ति मूढा अन्धेनैव नीयमाना यथान्धाः

Dwelling amid ignorance, thinking themselves wise and learned, the deluded wander, being led about, just as the blind are led by the blind.

न साम्परायः प्रतिभाति बालं प्रमाद्यन्तं वित्तमोहेन मूढम् । अयं लोको नास्ति पर इति मानी पुनः पुनर्वशमापद्यते मे

The hereafter does not appear to the childish, heedless, deluded by wealth. Thinking 'this world alone exists, there is no other,' again and again they fall under my control.

श्रवणायापि बहुभिर्यो न लभ्यः शृण्वन्तोऽपि बहवो यं न विद्युः । आश्चर्यो वक्ता कुशलोऽस्य लब्धा आश्चर्यो ज्ञाता कुशलानुशिष्टः

He is not easily heard of, even by many; many hear, but do not know him. Wonderful is the speaker, skilled is the receiver; wonderful is the knower, taught by the skilled.

न नरेणावरेण प्रोक्त एष सुविज्ञेयो बहुधा चिन्त्यमानः । अनन्यप्रोक्ते गतिरत्र नास्ति अणीयान् ह्यतर्क्यमणुप्रमाणात्

This is not easily understood when spoken by an inferior person, though considered in many ways. There is no way here except when taught by one who is different; it is subtler than subtle, beyond reasoning, measured by the smallest.

नैषा तर्केण मतिरापनेया प्रोक्तान्येनैव सुज्ञानाय प्रेष्ठ । यां त्वमापः सत्यधृतिर्बतासि त्वादृङ्नो भूयान्नचिकेतः प्रष्टा

This understanding cannot be attained through reasoning; it is taught by another, to one who is truly wise, dearest. You have received it, steadfast in truth you are indeed; may a questioner like you be found for us, O Naciketas.

जानाम्यहं शेवधिरित्यनित्यं न ह्यध्रुवैः प्राप्यते हि ध्रुवं तत् । ततो मया नाचिकेतश्चितोऽग्निः अनित्यैर्द्रव्यैः प्राप्तवानस्मि नित्यम्

I know that the treasure is impermanent; for the eternal cannot be obtained by what is not lasting. Therefore, O Naciketas, the fire you have established by impermanent means, I have attained as eternal.

कामस्याप्तिं जगतः प्रतिष्ठां क्रतोरानन्त्यमभयस्य पारम् । स्तोममहदुरुगायं प्रतिष्ठां दृष्ट्वा धृत्या धीरो नचिकेतोऽत्यस्राक्षीः

Having seen the fulfillment of desire, the foundation of the world, the endlessness of ritual, and the far shore of fearlessness, and having beheld the great praise and the foundation of prosperity, steadfast, you, O Naciketas, have renounced them.

तं दुर्दर्शं गूढमनुप्रविष्टं गुहाहितं गह्वरेष्ठं पुराणम् । अध्यात्मयोगाधिगमेन देवं मत्वा धीरो हर्षशोकौ जहाति

That divine being, difficult to see, deeply hidden, set in the secret cave, dwelling in the abyss, ancient—by attaining him through the discipline of the inner self, the wise person, having known, abandons joy and sorrow.