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Translation of Kathopanishadbhashya (Kaṭhopaniṣadbhāṣya)

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Extent: 277 passages, 23,621 words
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Śaṅkara (attributed): Commentary on the Kaṭha Upaniṣad

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Om. May it protect both of us together; may it nourish both of us together; may we exert our vigor together. / May our study be radiant; may we not hate each other. / Om peace, peace, peace.

Om. Salutation to the blessed Lord Vaivasvata, Death, the teacher of the knowledge of Brahman, and to Naciketas.
Now begins this brief commentary on the vallīs of the Kaṭha Upaniṣad, for the sake of easily understanding their meaning. The word "upaniṣad" is formed from the verbal root sad—meaning to destroy, to go, or to loosen—preceded by upa and ni, and ending with the kvip suffix. And by the word "upaniṣad" is meant that knowledge whose subject is the knowable entity to be established by the text intended to be explained. By what connection of meaning, then, is knowledge designated by the word "upaniṣad"? It is answered: those seekers of liberation, having become free from thirst for seen and scripturally heard objects, who, having approached (upasadya, upagamya) the knowledge expressible by the word "upaniṣad" and whose characteristic is about to be stated, cultivate it through commitment to it and with certainty—because it destroys, harms, and annihilates for them the seed of transmigratory existence such as ignorance, knowledge is called "upaniṣad" by virtue of this connection of meaning. And so [the text] will say: "Having perceived that, one is freed from the mouth of Death" (KaU 3.15). Or, because it leads seekers of liberation, endowed with the aforementioned qualifications, to the supreme Brahman, knowledge of Brahman is "upaniṣad" due to its connection as that which leads to Brahman (brahmagamayitṛtvena). And so [the text] will say: "Having attained Brahman, he became free from taint and free from death" (KaU 3.18). Moreover, the fire[-sacrifice] knowledge concerning the fire which is born of Brahman, the source of the worlds, which is requested through the second boon—because it is the cause of attaining the fruit of the heavenly world, and because it loosens, weakens, and wears down (avasādayitṛtvena) the multitude of afflictions such as dwelling in the womb, birth, and old age occurring repeatedly in another world—is also called "upaniṣad" through the connection with the verbal root's meaning. And so [the text] will say: "Those in the heavenly world partake of immortality" (KaU 1.13), and so forth. But do not students also apply the word "upaniṣad" to the text itself, as in "we study the Upaniṣad" and "we teach the Upaniṣad"? This is no fault, because the verbal meaning of the root sad—such as the destruction of the cause of transmigratory existence like ignorance—is impossible in the mere text, whereas it is possible in knowledge. Even for the text, designation by that word is justified because it is intended for that purpose, just as in "clarified butter is indeed life" and so on. Therefore, the word "upaniṣad" applies to knowledge in its primary sense, but to the text figuratively. Thus, by the very etymological explanation of "upaniṣad," the qualified aspirant for knowledge has been stated. And the specific subject matter of the knowledge has been stated: the supreme Brahman being the inner Self. And the purpose of this Upaniṣad is the absolute cessation of transmigratory existence, characterised by the attainment of Brahman. And the connection has been stated by virtue of having such a purpose. Therefore, as these vallīs are illuminators—like a myrobalan fruit placed on the palm of the hand—of the knowledge possessing the qualified aspirant, subject matter, purpose, and connection as stated, they are endowed with a specific qualified aspirant, subject matter, purpose, and connection. Hence, we shall explain them according to our comprehension.

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Om. / Desirous [of fruit], Vājaśravasa, so it is said, gave away all his possessions. / He had, it is told, a son named Naciketas. // 1.1

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Here, the narrative is for the purpose of praising the knowledge. "Desirous" (uśan) means desiring. "Ha" and "vai" are particles meant to recall a past event. He whose renown (śravas), that is, fame, was on account of the giving of food (vāja), or by conventional usage, was Vājaśravā; his offspring is Vājaśravasa. He, desirous of its fruit, performed the Viśvajit sacrifice, in which all one's possessions are given away. In that sacrifice, he gave away (dadau), that is, gave away, all his possessions (sarvavedasam), namely all his wealth. That sacrificer had, it is said, a son named Naciketas. // 1.1

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While he was still a boy, as the sacrificial gifts were being led forth, faith entered him, and he thought: // 1.2

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Though he, Naciketas, was still a boy, in his first stage of life, not yet possessing the capacity to generate offspring, a child, faith—a conviction in what is right prompted by the desire for his father's welfare—entered him, took possession of him. At what time? He says: while the sacrificial gifts, the cows meant for the sacrificial fee, were being led forth, being brought forward in portions to the officiating priests and assembly members, Naciketas, seized by faith, thought: // 1.2

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"They have drunk their [last] water, eaten their [last] grass, given their milk, and their sense organs are gone. / Joyless indeed are those worlds to which he goes who gives these." // 1.3

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How? It is stated: the cows meant for the sacrificial fee are qualified by "they have drunk their water," and so forth. Those by which water has been drunk [for the last time] are pītodakāḥ. Those by which grass has been eaten [for the last time] are jagdhatṛṇāḥ. Those whose milk-yielding (doha) called milk has been milked out are dugdhadohāḥ. "Decks of senses" (nirindriyāḥ) means incapable of reproduction, aged, useless cows—this is the meaning. Giving, offering such cows to the officiating priests with the notion that they are a sacrificial fee, that sacrificer goes to those worlds which are indeed called "joyless" (anandāḥ), devoid of happiness, unpleasurable. // 1.3

11

He said to his father: "Father, to whom will you give me?" / A second and a third time [he said it]. He said to him: "To Death I give you." // 1.4

12

Thinking thus: "In this way, the undesirable fruit incurred by my father due to the deficiency in the sacrifice must be averted by me as his son, even by offering myself to make the sacrifice complete," he approached his father and said to his father: "O father (tata, tāta), to whom, to which particular officiating priest, will you give me as a sacrificial fee?"—this is the meaning. Though ignored by his father when addressed thus, he spoke a second and even a third time: "To whom will you give me? To whom will you give me?" Thinking, "This is not childlike behavior," the father, becoming angry, said indeed to that son: "To Death, to Vaivasvata, I give you." // 1.4

13

"Of many I go as the first; of many I go as middling. / What duty of Yama is there to be done, which he will accomplish through me today?" // 1.5

14

Addressed thus, the son lamented in seclusion. How? It is explained: Among many disciples or sons, I go as first, that is, behaving in the foremost manner of a disciple and so forth. And among many who are middling, I go as middling, with a middling conduct; never with the lowest. To me, a son endowed with such distinguished qualities, the father said, "I give you to Death!" What duty or purpose of Yama will he accomplish today through me, who have been given? Surely, paying no regard to any purpose, the father spoke under the influence of anger. Even so, let not the father's word be false.

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Thinking thus, after grieving, he said to the father who was overcome with grief, wondering what he had said:

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Look back at how the ancients were; / look forward likewise at the others. / Like grain does a mortal ripen; / like grain is he born again.

17

"Look back"—consider, reflect upon in sequence—how, in what manner, the ancients, your ancestors such as your father and grandfather, behaved. And seeing them, you ought to stand by their conduct. And "look forward likewise"—consider—how other good people who are living at present conduct themselves. And there is no falsehood in their conduct, past or present; rather, falsehood is the conduct of bad people, which is contrary to that. Nor does anyone become ageless and immortal by acting falsely. For, like grain, a mortal, a human being, ripens, decays, and dies; and having died, like grain he is born, he manifests again. Thus, in this impermanent world of living beings, what is the use of falsehood? Maintain your own truth; send me to Yama. This is the intention.

18

Like fire a Brahmin guest enters houses; / for him they offer this peace. / Fetch water, O Vaivasvata!

19

Spoken to in this manner, the father sent him to preserve his own truthfulness. And having gone to the house of Yama, he dwelt there for three nights while Yama was away. When Yama returned from his journey, the ministers or his wife spoke to him, warning him: Like Vaiśvānara, fire itself in visible form, a Brahmin guest enters houses, as though burning them. As if extinguishing the heat of that fire, good people make this peace for the guest, marked by the offering of water for the feet, a seat, and so forth. Therefore, fetch water, O Vaivasvata, for washing the feet of Naciketas! And because sin is heard to arise from not doing so:

20

Hope and expectation, fellowship and pleasant speech, / sacrifice and pious works, sons and cattle, all of these / it destroys for a person of small understanding / in whose house a Brahmin stays without eating.

21

"Hope and expectation": hope is the prayer for an unknown desired object that is to be attained; expectation is waiting for a known object that is to be attained; these are hope and expectation. "Fellowship": the fruit born from association with the good; "pleasant speech": that which arises from agreeable and true words; "sacrifice and pious works": sacrifice is the fruit born from Vedic rituals, and pious works is the fruit born from acts such as planting gardens and digging wells; "sons and cattle": and all sons. "It destroys": it removes, that is to say, ruins, all this as described, for a person of small understanding, of deficient intellect, in whose house a Brahmin stays without eating, not taking food. Therefore, a guest must not be neglected under any circumstances; this is the meaning.

22

Since you have dwelt in my house for three nights / without eating, O Brahmin, a venerable guest, / reverence to you, O Brahmin, may well-being be mine! / Therefore, choose three boons, one for each [night].

23

Addressed thus, Death approached Naciketas with worship and said: Since you have dwelt in my house for three nights without eating, O Brahmin, being a guest worthy of reverence, therefore let there be reverence to you. O Brahmin, may there be well-being, good fortune for me, from that fault caused by your residing in my house without eating! Even if, through your favor, all well-being should come to me through the pacification of that offense, nevertheless, in order to propitiate you even further, choose three boons, ask of me particular desired objects, one for each night spent without eating.

24

May Gautama be calm of thought, gracious, / and free from anger toward me, O Death; / may he greet me, recognizing me, when dismissed by you; / this I choose as the first boon among the three.

25

Naciketas, however, said: If you are wishing to give boons, let him be calm of thought—one whose intention toward me has been pacified, which was, "Having reached Yama, what will my son do?"—and let him be gracious, of serene mind, and free from anger, having his wrath dispelled—that is, Gautama, my father, toward me, O Death! Moreover, when dismissed, sent home by you, may he greet me, recognizing me with recovered memory, knowing: "This is that very son of mine who has returned"; this is the meaning. This purpose—the satisfaction of my father—I choose, I request as the first, the primary boon among the three boons.

26

Just as before, Auddālaki Āruṇi, / dismissed by me, will recognize you; / he will sleep happily through the nights, free from anger, / having seen you released from the jaws of Death.

27

Death said: Just as your father's mind toward you was full of affection before, in the past, so shall your father be full of affection, recognizing you—Auddālaki (Uddālaka himself is Auddālaki), Āruṇi (the son of Aruṇa), or belonging to both lineages—when dismissed, permitted by me; and he will sleep happily through subsequent nights, of serene mind, and will be free from anger, having seen you, his son, released from the jaws of Death, from the domain of Death.

28

In the heavenly world there is no fear whatsoever; you are not there, nor does one fear from old age. / Having crossed both hunger and thirst, having gone beyond sorrow, one rejoices in the heavenly world.

29

Naciketas said: In the heavenly world there is no fear whatsoever arising from disease and the like. And there you, O Death, do not have sway unexpectedly; therefore, having old age, no one there fears from you as in this world. Moreover, having crossed—having overcome—both hunger and thirst, going beyond sorrow, being one who has surpassed sorrow—exempt from mental suffering—one rejoices, is glad, in the divine heavenly world.

30

You, such as you are, O Death, know the fire that leads to heaven; declare that to me who have faith. / Dwellers of the heavenly world share in immortality; this I choose with the second boon.

31

You, Death, know—that is, remember, understand—the fire that leads to heaven, which is the means for attaining the heavenly world qualified by such attributes. Since [you know it], O Death, declare, speak [of it] to me who have faith, who possess faith, who desire heaven. That very knowledge of the fire through which, when piled, the sacrificers—dwellers of the heavenly world, whose world is heaven—share in, attain, immortality, the state of non-dying, divinity: this I choose as the second boon.

32

I declare it to you; understand that from me, Naciketas, knowing well the fire that leads to heaven. / Know this which is the attainment of the infinite world, and also its foundation, placed in the secret cave.

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This is Death's promise: I declare [it] to you. That which was requested by you, understand that from my words, being of focused mind—namely the fire that leads to heaven, advantageous for heaven, the means to heaven, O Naciketas, as I know it well—that is the meaning. And the phrase 'I declare, understand that' is an utterance intended to focus the pupil's intellect. Now he praises the fire: 'The attainment of the infinite world'—that is, the means to the attainment of the fruit of the heavenly world; and also 'the foundation', the support of the universe in the form of Virāj; know you this fire which is being spoken of by me as placed, situated, in the secret cave—entered into the intellect of the wise, this is the meaning.

34

He told him of that fire, the source of the worlds: what kind of bricks, how many, or in what manner [they are arranged]; / and he too repeated it back just as it was spoken. Then Death, pleased, spoke again to him.

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This is the statement of the Vedic text. He—Death—told him, Naciketas, about that fire which was the subject under discussion, requested by Naciketas, the source of the worlds, the beginning of the worlds because of being the first embodied being. Moreover, he told all this: what kind of bricks are to be piled in terms of their nature, or how many in number, or in what manner the fire is piled—by what arrangement; this is the meaning. And that Naciketas also repeated back, accurately with comprehension, rehearsed what was spoken by Death. Then Death, pleased by his repetition, spoke yet again, desiring to bestow another boon in addition to the three boons.

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Being delighted, the high-souled one said to him: Here today I give you another boon yet again. / By your name alone shall this fire be known, and accept this multiform garland.

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How? Being delighted, experiencing delight on seeing the pupil's fitness, the high-souled one—of unconfined intellect—said to him, Naciketas: Here today, at present, out of delight, I give you a boon—a fourth one—I bestow [it] yet again. By your name alone, Naciketas, as its designation, shall this fire being spoken of by me become celebrated. Furthermore, accept, take this multiform, variegated garland, sounding and made of jewels. Or alternatively: accept this blameless path consisting of ritual action; that is, take also the other knowledge of rituals, because it is the cause of diverse fruits; this is the meaning.

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Once again he proclaims the praise of ritual action alone:

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One who has thrice performed the Nāciketa fire, having attained connection with the three, performing the threefold action, crosses over birth and death. / Knowing and realizing the omniscient god born of Brahman, who is worthy of praise, he goes to this peace thoroughly.

40

One who has thrice performed the Nāciketa fire: he by whom the Nāciketa fire has been piled three times is 'one who has thrice performed the Nāciketa fire'; or, one who possesses the knowledge of it, the study of it, and the performance of it. Having attained connection—union, relation—with the three: with mother, father, and teacher; that is to say, having properly obtained instruction from mother and others. For that is understood from another Vedic text as the cause of authoritativeness, beginning with: 'as one who has a mother, has a father' (BĀU 4.1.2); or [connection] with the Veda, the Smṛti, and the virtuous; or with perception, inference, and scripture; for purity is evident from them. Performing the threefold action: the doer of sacrifice, study, and giving of gifts; crosses over, overcomes, birth and death. Moreover, knowing from the scriptures that god born of Brahman—born of Brahman, Hiraṇyagarbha, is 'born of Brahman', and he is both born of Brahman and omniscient, thus 'the omniscient born of Brahman', for he is all-knowing; radiant, possessing qualities such as knowledge, worthy of praise, laudable; and realizing him, seeing [him] as one's own self, he goes to this peace, cessation, evident in his own intellect, thoroughly, exceedingly. He attains the state of Virāj through the combined practice of knowledge and action; this is the meaning.

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Now he concludes the section and the result of the knowledge and piling of the fire:

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Having known this triad, the wise person who thus piles the Nāciketa fire, / having cast off the bonds of death before [dying], having gone beyond sorrow, rejoices in the heavenly world.

43

"One who has thrice lit the Nāciketa fire", having known, having understood, this triad as stated, "what bricks, how many, or how" (KaU 1.15), and who, having known the fire in this way as the Self, piles, performs, the Nāciketa sacrificial fire—he, having cast off, having discarded, "the fetters of death", characterized by unrighteousness, ignorance, attachment, aversion, and the like, "beforehand", in front, even before the fall of the body, this is the meaning; "having gone beyond sorrow", meaning free from mental griefs; "rejoices in the heavenly world", in the world of Virāj, through the attainment of the nature of the Self as Virāj.

44

"This is your fire that leads to heaven, O Naciketas, which you chose with the second boon. / People will call this fire by your name alone; choose the third boon, O Naciketas."

45

"This fire, O Naciketas, is your boon, leading to heaven, the means to heaven, which fire as a boon you chose, you requested, with the second boon—that fire has been given as a boon": thus is concluded what was said. Moreover, "People, mortals, will call this fire by your name alone"; this fourth boon has been given by me being pleased. "Choose the third boon, O Naciketas." For, while that remains ungiven, I remain indebted—such is the intention.

46

For only this much is to be understood from the preceding mantra and Brāhmaṇa portions, which concern injunctions and prohibitions: namely, the reality indicated by the two boons, not the discriminative understanding of reality regarding the truth of the Self. Therefore, in order to terminate natural ignorance—which is the seed of transmigratory existence, pertains to the realm of injunctions and prohibitions, and is characterized by the superimposition of action, factors of action, and their results upon the Self—the subsequent text is begun, so that it may expound the discriminative understanding of the oneness of Brahman and the Self, which is contrary to that [ignorance], devoid of any superimposition of action, factors of action, and their results, and has supreme beatitude as its purpose. That this purpose—the knowledge of the Self, which is the domain of the third boon—is not fulfilled even by obtaining the second boon, [the text] elaborates through the narrative:

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"There is this doubt regarding a dead person: some say, 'He exists,' and others say, 'This [person] does not exist.' / Taught by you, I would know this; of the boons, this is the third boon."

48

Since the qualification for the knowledge of the Self belongs to one who has become indifferent to the preceding [field], which is the domain of action characterized by ends and means and is impermanent, a temptation is offered by presenting sons and the like in order to test him. Naciketas, having been told, "Choose the third boon, O Naciketas" (KaU 1.19), spoke: "There is this doubt, uncertainty, regarding a dead, deceased person. 'He exists,' some say; some consider that there is a Self distinct from the body, sense organs, mind, and intellect, connected to another body. And 'This [person] does not exist,' some say; some say that no such [Self] exists. And hence we have no ascertainment either through perception or through inference. And because the supreme goal of human life depends on the discriminative understanding of this, therefore, taught, instructed by you, I would know, I should understand, this. Of the boons, this remains as the third boon."

49

In order to test whether he is completely worthy or not of the knowledge of the Self, which is the means to supreme beatitude, [Death] said:

50

"Even the gods previously had doubts on this matter; for it is not easily known, subtle is this reality. / Choose another boon, O Naciketas; do not press me, release me from this."

51

"Even by the gods, on this matter, on this subject, doubt was felt previously, in the past. For it is not easily known, not easily comprehended even when heard repeatedly by ordinary people, because this reality called the Self is subtle, minute. Therefore, choose another boon, O Naciketas, one whose result is not doubtful; do not press me, do not make an obstruction, like a creditor to a debtor; release, give up, this boon with respect to me."

52

Having been spoken to thus, Naciketas said:

53

"Even the gods, it is said, previously had doubts on this matter, and you say, O Death, that it is not easily known; / and another speaker of this like you cannot be found, nor is any other boon equal to this."

54

"Even the gods, on this matter, had doubts, it is said—this has indeed been heard by us from you yourself. And, O Death, you say, you declare, that the truth of the Self is not easily known. Therefore, because it cannot be spoken even by learned men, another learned speaker of this reality like you, equal to you, cannot be found even if searched for; but this boon is the cause for obtaining supreme beatitude. Therefore, no other boon whatsoever is equal, similar, to this, because everything else has an impermanent result: such is the intention."

55

Even though addressed thus, Death, tempting him again, said:

56

"Choose sons and grandsons of a hundred years' lifespan, many cattle, elephants, gold, and horses; / choose a vast domain of the earth, and live yourself as many autumns as you desire."

57

"Sons and grandsons of a hundred years' lifespan, those whose lifespans are a hundred years, choose them. Furthermore, many cattle, characterized by cows and the like; elephants and gold—elephants and gold are elephant-and-gold; and horses. Furthermore, choose a vast, extensive domain, territory, kingdom, empire, of the earth, the ground. Moreover, all this is useless if you yourself are short-lived; therefore he says: and live yourself, maintain your body together with the entire assemblage of sense organs, for as many autumns, years, as you desire to live."

58

"If you consider a boon equal to this, choose it: wealth and long life; / flourish on the great earth, O Naciketas; I make you an enjoyer of desires."

59

"Equal to this"—if you consider any other boon similar to what has been described—choose that as well. Furthermore, wealth—abundant gold, gems, and the like—and a long life along with that wealth: choose [these]; this is the meaning. What need of many words? "Become king on the great earth, Naciketas!" Moreover, "I make you a enjoyer of desires, fit for desires, worthy of desires, whether divine or human; for I am a god whose will is unfailing."

60

"Whatever desires are hard to attain in the mortal world, / request all those desires according to your wish. / Here are lovely maidens with chariots and musical instruments, / for such are not to be obtained by men. / By these, given by me, have yourself attended upon; / Naciketas, do not inquire about death!"

61

"Whatever desires are to be wished for and are hard to attain in the mortal world, request all those desires according to your wish, according to your desire. Furthermore, here are celestial apsarases—'lovely maidens' (rāmāḥ) because they delight (ramayanti) men; 'with chariots' (sarathāḥ) because they are accompanied by chariots; 'with musical instruments' (satūryāḥ), with musical accompaniments; and they are indeed not to be obtained, not reachable, such as these, by men, by mortals, without the grace of those like us. By these attendants given by me, granted by me, have yourself attended upon; have services such as washing your feet done for yourself—this is the meaning. Naciketas, do not inquire about death, the question connected with death, whether [the Self] exists or does not exist when a person has departed—a question akin to investigating a crow's teeth; you should not ask such a thing!"

62

Even while being thus enticed, Naciketas, unshakeable like a great lake, said:

63

"They are transient until tomorrow, O Death, which wear away / this vigor of all the senses of a mortal. / Even an entire life is indeed short. / Yours alone be the chariots, yours the dance and song!"

64

"Things of tomorrow": those whose being, whose existence, among the pleasures offered by you, is constantly doubted whether they will exist tomorrow or not exist, are transient until tomorrow. Furthermore, of a mortal, of a human being, O Death (antaka)—that which is the vigor of all the senses, these pleasures such as the apsarases wear it away, decay it; they lead only to misfortune because they destroy righteousness, strength, wisdom, vigor, fame, and the like. And as for the long life that you wish to give, hear regarding that too: even the whole life, the life span, of Brahmā is indeed short; what need be said of the long life of those like us? Therefore, let the vehicles, the chariots and the rest, remain yours alone; likewise yours be the dance and song!

65

"Man is not to be satisfied by wealth. / We shall obtain wealth if we have seen you; / we shall live as long as you rule. / But that boon alone is to be chosen by me."

66

Furthermore, man is not to be satisfied by abundant wealth; for in the world, the acquisition of wealth is not seen to produce satisfaction for anyone. If we were to have a thirst for wealth, we shall obtain, we shall attain wealth if we have seen you, if we have beheld you. Life too is just like that: we shall live as long as you shall rule, as you shall be the lord, in the office of Yama. For how could a mortal who has met you be of little wealth or short-lived? But that boon alone is to be chosen by me, namely, the knowledge of the Self.

67

"Having approached the presence of the unaging, immortal ones, / growing old, a mortal living down below on the earth, knowing [them], / contemplating the pleasures of beauty and love, / who would delight in an excessively long life?"

68

"And since, having approached, having come into the presence of the unaging ones—those who do not suffer decline of age—the immortal ones, knowing, discerning from them that another superior purpose is to be attained for oneself, while he himself is growing old, mortal, subject to old age and death, living down below on the earth—'ku' means earth, and it is 'below' in comparison with the intermediate world and other realms; living upon it, he is one who 'lives down below on the earth'—being so, how could he choose that which is sought by the undiscriminating, such as children, wealth, and the rest, which are unstable? Or, there is another reading: 'kva tadāsthaḥ' (where would he place his trust in that?). And on this interpretation, the construe of the words is: he whose trust (āsthā)—abiding, dwelling with devoted intent—is in those things such as sons, is 'trusting in that' (tadāsthaḥ); desiring to attain a higher purpose of man than that, even though hard to attain, where would he place his trust in that? The meaning is: no one knowing the worthlessness of that would desire that. For every person wishes to rise higher and higher; therefore, I am not to be enticed by temptations of sons, wealth, and the like. Furthermore, contemplating, ascertaining as they truly are, pleasures of beauty and love beginning with apsarases, as being of an unstable nature, what person of discrimination would delight in an excessively long life?"

69

"That concerning which they doubt, O Death, / which pertains to the great departure—tell us that! / This boon that has entered into what is secret: / other than that, Naciketas chooses none."

70

Thus ends the first vallī in the Kaṭha Upaniṣad. 1.

71

"Therefore, leaving aside the enticement with impermanent desires, that which was requested by me, that concerning which there is this doubt when a person has departed, this doubting of the form 'he exists' or 'he does not exist'—O Death, in the matter of the great hereafter, which has a great purpose as its cause, that ascertainment, discriminative knowledge, of the Self which exists, that do you tell, declare to us! What need of many words? This boon in question concerning the Self, which has arrived at, entered into, what is secret, deep, difficult to discern—other than that boon, a boon having an impermanent object which is desired by the undiscriminating, Naciketas does not choose even in his mind"—such is the statement of the śruti.

72

Thus ends the commentary on the first vallī in the Kaṭha Vallī. 1.

73

Now begins the second vallī.
Having tested the student and having understood his fitness for knowledge, [Yama] said:

74

"The good is one thing, and the pleasant is another indeed; / both of them, having different purposes, bind a man. / Of the two, it turns out well for him who takes hold of the good; / but he who chooses the pleasant falls away from the goal."

75

The good (śreyas), the ultimate good, is indeed one thing; likewise, the pleasant (preyas), even what is more agreeable, is quite another. Both of these, having different objectives, that is, distinct ends, bind the person—the qualified individual distinguished by caste, stage of life, and so forth. Every person is impelled by these two, knowledge and ignorance, as things to be done by oneself. For a person acts seeking either prosperity or immortality. Therefore, every person is said to be bound by them, through the duty regarding the purposes of the good and the pleasant. Although both pertain to the goals of a single person, since they have the nature of knowledge and ignorance and are opposed to each other, they cannot be pursued together by a single person without abandoning one of the two. Hence, of the two, for one who abandons the pleasant, which has the nature of ignorance, and takes up only the good, adopting it, it becomes beneficial, splendid, and auspicious. But one who is short-sighted and deluded falls away from the goal, is separated from the human goal, the ultimate and eternal purpose; that is the meaning. Who is he? The one who chooses the pleasant, takes it up; this is the point.

76

Both the good and the pleasant approach a human being; / examining them thoroughly, the wise person discriminates between them. / For the wise person chooses the good over the pleasant; / the dull-witted chooses the pleasant for the sake of acquisition and preservation.

77

If both are within the power of a person to pursue, why does the world for the most part adopt only the pleasant? It is said in reply: It is true that they are within one's power; even so, both in terms of means and end, being difficult for dull minds to distinguish, the good and the pleasant approach the human being, the person, as if intermingled. Therefore, just as a swan [separates] milk from water, the wise, discerning person, examining both these objects, the good and the pleasant—comprehending them properly and considering in the mind their relative weight—discriminates, separates them. And having discriminated, he chooses the good indeed, over the pleasant, because it is superior. Who is this? The wise person. But he who is dull-witted, of little intelligence, because of his incapacity to discriminate between the real and the unreal, chooses the pleasant characterized by cattle, sons, and so on, for the sake of yoga and kṣema—that is, for the sake of acquiring and preserving, for the sake of increasing and protecting the body and so on.

78

O Naciketas, contemplating the desirable and alluring desires, you have cast them aside; / you have not entered upon this garland consisting of wealth, in which many human beings sink.

79

You, that very person, although tempted again and again by me, contemplating, pondering over the defects—such as impermanence and lack of substance—of desirable objects such as sons, and of alluring desires characterised by celestial nymphs and so forth, O Naciketas, you have cast them aside, renounced and abandoned them. Ah, your intelligence! You have not entered upon this garland, this contemptible course traversed by deluded folk, consisting of wealth, abounding in riches; on which path many deluded human beings sink, perish.

80

Far apart and divergent are these two: / ignorance and what is known as knowledge. / I consider Naciketas desirous of knowledge; / many desires did not tempt you.

81

It was said: 'Of the two, for one who takes up the good it becomes beneficial; one who chooses the pleasant falls away from the goal' (KaU 2.1). Why is that? Because far apart, separated by a great interval, contrary, mutually exclusive in nature because they consist of discrimination and non-discrimination, like darkness and light, divergent, having different paths and different fruits, as causes of transmigratory existence and liberation respectively; this is the meaning. What are those two? It is stated: ignorance, which has the pleasant as its object, and what is known, recognized, understood by the wise as knowledge, which has the good as its object. Between them, I consider you, Naciketas, desirous of knowledge, seeking knowledge. Why? Because the desires that tempt the mind of the ignorant, such as celestial nymphs and the like, though numerous, did not tempt you; they did not sever [you] from the path of the good by producing a longing for personal enjoyment. Therefore, I consider [you] a seeker of knowledge, a vessel for the good; this is the import.

82

Remaining within ignorance, / considering themselves wise and thinking themselves learned, / wandering about, the deluded go round and round, / like the blind led by the blind alone.

83

Those people, however, who are subject to transmigratory existence, remaining within, in the midst of ignorance, as if in dense darkness, enveloped by hundreds of snares of craving for sons, cattle, and so forth, considering themselves wise, possessing wisdom, and thinking themselves learned, adept in the scriptures—they, wandering about, following an exceedingly crooked and manifold course, go round and round amid afflictions such as old age, death, and disease; the deluded, lacking discrimination, just as many blind people led on an uneven path by one who is blind alone, bereft of sight, come to great disaster, so too do they.

84

The means to the hereafter does not appear to the child, / heedless, deluded by the delusion of wealth. / Thinking, 'This world is, there is no other,' / he falls under my control again and again.

85

Precisely because of delusion, the means to the hereafter does not appear. Sāmparāya means that which is attained after death, the other world; the sāmparāya is the particular means taught in the scriptures whose purpose is the attainment of that [world]. And that does not appear, does not shine forth, does not present itself, to the child, the undiscerning person. To him who is heedless, being careless, whose mind is attached to purposes such as sons and cattle, and likewise deluded, enveloped in darkness, by the delusion of wealth, by the lack of discrimination caused by wealth. He who thinks thus, who is inclined to believe that 'this world alone is, which is perceived, characterized by women, food, drink, and so forth, and there is no other, unperceived world,' being born again and again, falls under my control, under my subjection, the subjection of me, Death; that is, he remains mounted on the continuous succession of sorrows characterized by birth, death, and so forth; such is the meaning. For the world is mostly of this kind.

86

He who is not even to be attained by many for hearing,
whom many, even hearing, do not know—
wonderful is the speaker, skillful the grasper of this,
wonderful the knower instructed by the skillful.

87

But he who seeks the ultimate good is one in thousands, who becomes a knower of the Self like you; because the Self is one who is not to be attained even for hearing—even to listen to—by many, by numerous people; whom, the Self, even hearing, many, numerous others, do not know, do not understand; the unfortunate whose minds are unrefined cannot comprehend [it]. Moreover, the speaker of this [Self] is also wonderful, like a marvel indeed, one in many. Likewise, having heard of this Self, only a skillful, clever person is a grasper [of it] among many. Because wonderful is the knower—one indeed instructed by the skillful, educated by a skillful, clever teacher (the word "trained" must be supplied).

88

Taught by an inferior man, this [Self] cannot be easily known,
being thought of in many ways.
When taught by one who is non-different, there is no wandering here,
for it is subtler than subtle measure, not to be reached by reasoning.

89

Why? For, taught by an inferior man—inferior, lowly, of ordinary intellect—this Self about which you ask me cannot be well, correctly known, cannot be understood; because it is thought of in many ways by disputants—as existing, as non-existing, as agent, as non-agent, as pure, as impure, and so on. How then is it well known? It is said: "When taught by one who is non-different"—when taught, spoken of, by a teacher who sees non-difference, who is one with Brahman, the Self to be taught—"there is no wandering here": multifaceted deliberation characterized by [thoughts such as] "it exists" or "it does not exist" does not exist, is not found in this Self, because the Self is the cessation of all movements of conceptual differentiation. Or, when the Self is taught as one's own Self, as non-different—when taught as non-different—there is no other understanding here, because there is no other object to be known. For this is the supreme culmination of knowledge: the discriminative understanding of the oneness of the Self. Therefore, since there is nothing else to be known, no further movement of thought remains here; or there is no movement in transmigratory existence here once the Self is taught as non-different, because liberation, the fruit of knowing it, is invariable. Or, when the Self is taught by a teacher who is one with Brahman that is being spoken of, through non-difference, there is no non-comprehension here—no lack of awakening, no ignorance; the listener certainly has the understanding concerning it: "I am not different from that," just as the teacher has—this is the meaning. In this way the Self is easily known when taught through non-difference by a teacher possessed of the tradition. Otherwise, the Self becomes subtler than even subtle measure. "Not to be reached by reasoning": not capable of being reasoned out by mere speculation through one's own intellect. For when the Self is conjectured by someone and established to have an atomic size, another conceives it as subtler than that, and yet another as subtler than that; thus reasoning has no final resting place anywhere.

90

"This thought is not to be attained by reasoning,
[yet] taught by another, it leads to sound knowledge, dearest one,
which you have attained; ah, you are of true resolve!
May there be another questioner like you for us, O Naciketas!"

91

Therefore, this thought concerning the Self, which arises when taught by one who is non-different and is to be taught by the tradition, is not to be attained by reasoning—that is, cannot be reached merely by the speculation of one's own intellect. Or, "it is not to be removed," not to be abandoned. For a dialectician who is ignorant of the tradition imagines whatever is fabricated by his own mind. And for this very reason, this thought, originating from the tradition, leads to sound knowledge when taught only by one different from a dialectician, by a teacher versed in the tradition, O dearest one, most beloved! What then is that thought, inaccessible to reasoning? It is said: that thought which you have attained through my granting of boons. You whose resolve has truth as its object are of true resolve. Saying "Ah, you are!" Death spoke with compassion to Naciketas in order to praise the knowledge to be explained. "May there be like you"—equal to you—for us, let there be, may there exist, another son or disciple as a questioner. What kind? Such a questioner as you are, O Naciketas!

92

"I know that treasure is impermanent,
for that which is constant is not attained through inconstant things.
Therefore by me the fire of Naciketas was piled;
with impermanent substances I have attained the permanent."

93

Being pleased, he said once again: I know that treasure, a hoard—characterized as the fruit of action, because it is sought after like a treasure—is impermanent; I know this. For that constant, eternal treasure called the supreme Self is not attained by inconstant, impermanent things. But that treasure which consists of impermanent happiness is indeed attained by impermanent substances; therefore, although I knew that the permanent is not attained by impermanent means, the fire of Naciketas was piled by me with impermanent substances, with cattle and the like—the fire which is the means to heavenly happiness was produced, this is the meaning. Thereby, having attained the qualification, I have reached the permanent state of Yama, called heaven, which is permanent in a relative sense.

94

"Having seen the fulfillment of desire, the foundation of the world,
the endlessness of worship, the far shore of fearlessness,
the great object of praise, the wide-striding, the firm abode,
O wise Naciketas, you have with steadfastness renounced [it all]!"

95

You, however, having seen the fulfillment, the complete attainment of desire—for here all desires are fully ended; the foundation, the support, of the world, including the spiritual Self, the elemental, the divine, and so forth, because of its all-encompassing nature; the endlessness, the infinity of worship, of meditation—the state of Hiraṇyagarbha; and the far shore of fearlessness, the supreme culmination; the great object of praise, praiseworthy, great because it is combined with manifold qualities such as the lordly powers of atomicity and the rest—and it is praiseworthy and great because of being unsurpassable, hence "the great object of praise"; the wide-striding, the vast course; the firm abode, the unsurpassable status of oneself—having seen [all this], being wise, prudent, O Naciketas, with steadfastness, with courage, you have renounced [it all]; longing only for the Supreme, you have cast aside all this mass of worldly enjoyments. Ah, wonderful, you are possessed of unsurpassable qualities!

96

That which is hard to see, entered into the hidden, set in the cave, dwelling in the deep, primeval—
by attaining concentration on the spiritual Self, realizing [this] radiant one, the wise person leaves behind joy and sorrow. //

97

That Self which you wish to know is “hard to see”: its seeing is with difficulty, thus it is hard to see, because it is extremely subtle; “entered into the hidden”, that is, concealed by ordinary cognitions of transformations of sense objects. “Set in the cave”: seated in the cave, that is, in the intellect, because it is perceived there. “Dwelling in the deep”: it stands in the deep, in what is rough and beset by manifold perils, hence “dwelling in the deep”. Since it is thus hidden, entered into, and set in the cave, therefore it dwells in the deep; therefore it is hard to see. That “primeval” one, the ancient one: “by attaining concentration on the spiritual Self”—concentration on the spiritual Self is the fixing of the mind on the Self after withdrawing it from sense objects; by attaining that, having realized the radiant one, the Self, the wise person leaves behind both joy and sorrow, because of the absence of enhancement or diminution of the Self.

98

A mortal, having heard this and fully grasped it, having extracted this subtle, righteous [Self] and attained it,
he rejoices, for he has obtained what is delightful; I deem the dwelling open to Naciketas. //

99

Furthermore: having heard this reality of the Self which I shall speak, and having fully grasped it, received it properly as one's own Self by the grace of the teacher, a mortal subject to death, having extracted—drawn out, separated from the body and so forth—this subtle Self, which is righteous, inseparable from righteousness, and having attained it, reached it, that mortal, the knower, rejoices, having obtained the Self which is delightful, joyous. That such abode of Brahman, its dwelling, I deem to have its doors thrown open, to be accessible, turned towards you, Naciketas; I deem you fit for liberation—this is the meaning.

100

Apart from righteousness, apart from unrighteousness, apart from this effect and cause,
apart from what has been and what will be—tell [me] that which you see. //

101

Having heard this, Naciketas spoke again: If I am fit, and you are pleased with me, O revered one, then “apart from righteousness”—meaning separate from the performance of scriptural rites, from their fruits, and from their agents; likewise, “apart from unrighteousness”, from sin in the form of non-performance of what is enjoined; likewise, “apart from this effect and cause”—kṛta is effect, akṛta is cause—apart from this; furthermore, “apart from what has been”, past time, “and what will be”, future time, and likewise from present time—the meaning is: that which is not delimited by the three times. Tell me of that reality of such a kind, transcending the range of all empirical discourse, which you see, which you know.

102

That word which all the Vedas declare, and which all austerities speak of,
desiring which they practice the student life—that word I tell you in brief: it is Om. //

103

To him who had thus asked, Death spoke, wishing to state the entity asked about along with further qualifications: That goal, that which is to be reached, attained, which all the Vedas proclaim, expound without division, without contradiction; and which all austerities speak of, meaning that they are for the purpose of attaining it; desiring which they practice the student life, characterized by living in the guru’s household or the like, for the sake of attaining Brahman—that word, which you wish to know, I tell you in brief, concisely: it is “Om”. It is this state which was sought to be known by you. This which is Om is both expressed by the word “Om” and symbolized by the word “Om”.

104

For this syllable alone is Brahman; this syllable alone is the supreme;
for knowing this syllable alone, whatever one desires, that is his. //

105

Therefore, this syllable alone is lower Brahman, and this syllable alone is supreme [Brahman]; for this syllable is indeed a symbol of both. Knowing, meditating upon this syllable alone as Brahman, whatever one desires—whether the supreme or the lower—that becomes his: if it is the supreme, it is to be known; if the lower, it is to be attained.

106

This support is the best; this support is supreme;
knowing this support, one is magnified in the world of Brahman. //

107

Because this is so, therefore this support is the best, the most praiseworthy among supports for attaining Brahman. This support is the supreme and the lower, because its object is both the supreme and the lower Brahman. Knowing this support, one is magnified in the world of Brahman: the meaning is that in the supreme Brahman and in the lower, having become Brahman, one becomes worthy of worship like Brahman.

108

By the words “Apart from righteousness” (KaU 2.14) and so forth, the syllable Om has been indicated as the support and as the symbol of the Self that was asked about, which is devoid of all distinctions, and also of the lower Brahman for those of dull and middling comprehension. Now, with the desire to ascertain the direct essential nature of that Self whose support is the syllable Om, this is said:

109

The wise one is not born, nor does he die; he did not originate from anything, nor did anyone originate [from him];
unborn, eternal, everlasting, this primeval one is not slain when the body is slain. //

110

"He is not born"—he does not come into being; "or dies"—nor does he die. Many modifications belong to an impermanent entity that has an origin. The modifications at the beginning and the end, characterised by birth and destruction, are here denied in the Self first, in order to negate all modifications, with the words: "he is not born or dies". "Intelligent" (vipaścit)—wise, because his nature is imperishable consciousness. Furthermore, "this" Self "did not come from anything"—did not arise from any other cause. "Nor did anyone"—any distinct entity—"come from" this Self. Therefore, this Self is "unborn, eternal, constant"—free from decay. For that which is not constant undergoes decay; but this one is constant, and therefore "ancient" (purāṇa)—new even of old (purā api navaḥ). For that which is produced through the accumulation of parts is new now, like a sprout and so forth; the Self, being the opposite of that, is ancient, meaning free from growth. Because this is so, therefore "he is not killed"—he is not harmed, "when the body is killed" by weapons and the like, just like space, even though situated within it.

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