,the ,upanishads ,translated and ,commentated by ,swami ,paramananda ,from the ,original ,sanskrit ,text ,this volume is reverently dedicated to all seekers of truth and lovers of wisdom ,preface ,the translator's idea of rendering the ,upanishads into clear simple ,english1 accessible to ,occidental readers1 had its origin in a visit paid to a ,boston friend in #aiji4 ,the gentleman1 then battling with a fatal malady1 took from his library shelf a translation of the ,upanishads and1 opening it1 expressed deep regret that the obscure and unfamiliar form shut from him what he felt to be profound and vital teaching4 ,the desire to unlock the closed doors of this ancient treasure house1 awakened at that time1 led to a series of classes on the ,upanishads at ,the ,vedanta ,centre of ,boston during its early days in ,st4 ,botolph ,street4 ,the translation and commentary then given were transcribed and1 after studious revision1 were published in the ,centre's monthly magazine1 ,the ,message of the ,east1 in #aiac and #aiad44 ,still further revision has brought it to its present form4 ,so far as was consistent with a faithful rendering of the ,sanskrit text1 the ,swami throughout his translation has sought to eliminate all that might seem obscure and confusing to the modern mind4 ,while retaining in remarkable measure the rhythm and archaic force of the lines1 he has tried not to sacrifice directness and simplicity of style4 ,where he has been obliged to use the ,sanskrit term for lack of an exact ,english equivalent1 he has invariably interpreted it by a familiar ,english word in brackets2 and everything has been done to remove the sense of strangeness in order that the ,occidental reader may not feel himself an alien in the new regions of thought opened to him4 ,even more has the ,swami striven to keep the letter subordinate to the spirit4 ,any ,scripture is only secondarily an historical document4 ,to treat it as an object of mere intellectual curiosity is to cheat the world of its deeper message4 ,if mankind is to derive the highest benefit from a study of it1 its appeal must be primarily to the spiritual consciousness2 and one of the salient merits of the present translation lies in this1 that the translator approaches his task not only with the grave concern of the careful scholar1 but also with the profound reverence and fervor of the true devotee4 ,editor ,boston1 ,march1 #aiai ,contents ,introduction ,isa-,upanishad ,katha-,upanishad ,kena-,upanishad ,introduction ,the ,upanishads represent the loftiest heights of ancient ,indo-,aryan thought and culture4 ,they form the wisdom portion or ,gnana-,kanda of the ,vedas1 as contrasted with the ,karma-,kanda or sacrificial portion4 ,in each of the four great ,vedas--known as ,rik1 ,yajur1 ,sama and ,atharva--there is a large portion which deals predominantly with rituals and ceremonials1 and which has for its aim to show man how by the path of right action he may prepare himself for higher attainment4 ,following this in each ,veda is another portion called the ,upanishad1 which deals wholly with the essentials of philosophic discrimination and ultimate spiritual vision4 ,for this reason the ,upanishads are known as the ,vedanta1 that is1 the end or final goal of wisdom 7,veda1 wisdom2 anta1 end74 ,the name ,upanishad has been variously interpreted4 ,many claim that it is a compound ,sanskrit word ,upa-ni-shad1 signifying sitting at the feet or in the presence of a teacher2 while according to other authorities it means to shatter or to destroy the fetters of ignorance4 ,whatever may have been the technical reason for selecting this name1 it was chosen undoubtedly to give a picture of aspiring seekers approaching some wise ,seer in the seclusion of an ,himalayan forest1 in order to learn of him the profoundest truths regarding the cosmic universe and ,god4 ,because these teachings were usually given in the stillness of some distant retreat1 where the noises of the world could not disturb the tranquillity of the contemplative life1 they are known also as ,aranyakas1 ,forest ,books4 ,another reason for this name may be found in the fact that they were intended especially for the ,vanaprasthas 7those who1 having fulfilled all their duties in the world1 had retired to the forest to devote themselves to spiritual study74 ,the form which the teaching naturally assumed was that of dialogue1 a form later adopted by ,plato and other ,greek philosophers4 ,as nothing was written and all instruction was transmitted orally1 the ,upanishads are called ,srutis1 what is heard4 ,the term was also used in the sense of revealed1 the ,upanishads being regarded as direct revelations of ,god2 while the ,smritis1 minor ,scriptures recorded through memory1 were traditional works of purely human origin4 ,it is a significant fact that nowhere in the ,upanishads is mention made of any author or recorder4 ,no date for the origin of the ,upanishads can be fixed1 because the written text does not limit their antiquity4 ,the word ,sruti makes that clear to us4 ,the teaching probably existed ages before it was set down in any written form4 ,the text itself bears evidence of this1 because not infrequently in a dialogue between teacher and disciple the teacher quotes from earlier ,scriptures now unknown to us4 ,as ,professor ,max ,mller states in his lectures on the ,vedanta ,philosophy3 ,one feels certain that behind all these lightning-flashes of religious and philosophic thought there is a distant past1 a dark background of which we shall never know the beginning4 ,some scholars place the ,vedic period as far back as #djjj or #ejjj ,b4,c42 others from #bjjj to #adjj ,b4,c4 ,but even the most conservative admit that it antedates1 by several centuries at least1 the ,buddhistic period which begins in the sixth century ,b4,c4 ,the value of the ,upanishads1 however1 does not rest upon their antiquity1 but upon the vital message they contain for all times and all peoples4 ,there is nothing peculiarly racial or local in them4 ,the ennobling lessons of these ,scriptures are as practical for the modern world as they were for the ,indo-,aryans of the earliest ,vedic age4 ,their teachings are summed up in two ,maha-,vakyam or great sayings3--,tat twam asi 7,that thou art7 and ,aham ,brahmasmi 7,i am ,brahman74 ,this oneness of ,soul and ,god lies at the very root of all ,vedic thought1 and it is this dominant ideal of the unity of all life and the oneness of ,truth which makes the study of the ,upanishads especially beneficial at the present moment4 ,one of the most eminent of ,european ,orientalists writes3 ,if we fix our attention upon it 7this fundamental dogma of the ,vedanta system7 in its philosophical simplicity as the identity of ,god and the ,soul1 the ,brahman and the ,atman1 it will be found to possess a significance reaching far beyond the ,upanishads1 their time and country2 nay1 we claim for it an inestimable value for the whole race of mankind4 ,whatever new and unwonted paths the philosophy of the future may strike out1 this principle will remain permanently unshaken and from it no deviation can possibly take place4 ,if ever a general solution is reached of the great riddle 4 4 4 the key can only be found where alone the secret of nature lies open to us from within1 that is to say1 in our innermost self4 ,it was here that for the first time the original thinkers of the ,upanishads1 to their immortal honor1 found it4444 ,the first introduction of the ,upanishads to the ,western world was through a translation into ,persian made in the seventeenth century4 ,more than a century later the distinguished ,french scholar1 ,anquetil ,duperron1 brought a copy of the manuscript from ,persia to ,france and translated it into ,french and ,latin4 ,publishing only the ,latin text4 ,despite the distortions which must have resulted from transmission through two alien languages1 the light of the thought still shone with such brightness that it drew from ,schopenhauer the fervent words3 ,how entirely does the ,oupnekhat 7,upanishad7 breathe throughout the holy spirit of the ,vedas6 ,how is every one1 who by a diligent study of its ,persian ,latin has become familiar with that incomparable book1 stirred by that spirit to the very depth of his ,soul6 ,from every sentence deep1 original and sublime thoughts arise1 and the whole is pervaded by a high and holy and earnest spirit4 ,again he says3 ,the access to 7the ,vedas7 by means of the ,upanishads is in my eyes the greatest privilege which this still young century 7#ahah7 may claim before all previous centuries4 ,this testimony is borne out by the thoughtful ,american scholar1 ,thoreau1 who writes3 ,what extracts from the ,vedas ,i have read fall on me like the light of a higher and purer luminary which describes a loftier course through a purer stratum free from particulars1 simple1 universal4 ,the first ,english translation was made by a learned ,hindu1 ,raja ,ram ,mohun ,roy 7#agge-ahcc74 ,since that time there have been various ,european translations--,french1 ,german1 ,italian and ,english4 ,but a mere translation1 however accurate and sympathetic1 is not sufficient to make the ,upanishads accessible to the ,occidental mind4 ,professor ,max ,mller after a lifetime of arduous labor in this field frankly confesses3 ,modern words are round1 ancient words are square1 and we may as well hope to solve the quadrature of the circle1 as to express adequately the ancient thought of the ,vedas in modern ,english4 ,without a commentary it is practically impossible to understand either the spirit or the meaning of the ,upanishads4 ,they were never designed as popular ,scriptures4 ,they grew up essentially as text books of ,god-knowledge and ,self-knowledge1 and like all text books they need interpretation4 ,being transmitted orally from teacher to disciple1 the style was necessarily extremely condensed and in the form of aphorisms4 ,the language also was often metaphorical and obscure4 ,yet if one has the perseverance to penetrate beneath these mere surface difficulties1 one is repaid a hundredfold2 for these ancient ,sacred ,books contain the most precious gems of spiritual thought4 ,every ,upanishad begins with a ,peace ,chant 7,shanti-patha7 to create the proper atmosphere of purity and serenity4 ,to study about ,god the whole nature must be prepared1 so unitedly and with loving hearts teacher and disciples prayed to the ,supreme ,being for ,his grace and protection4 ,it is not possible to comprehend the subtle problems of life unless the thought is tranquil and the energy concentrated4 ,until our mind is withdrawn from the varied distractions and agitations of worldly affairs1 we cannot enter into the spirit of higher religious study4 ,no study is of avail so long as our inner being is not attuned4 ,we must hold a peaceful attitude towards all living things2 and if it is lacking1 we must strive fervently to cultivate it through suggestion by chanting or repeating some holy text4 ,the same lesson is taught by ,jesus the ,christ when ,he says3 ,if thou bring thy gift to the altar and there rememberest that thy brother hath aught against thee2 leave there thy gift before the altar and go thy way2 first be reconciled to thy brother1 and then come and offer thy gift4 ,bearing this lofty ideal of peace in our minds1 let us try to make our hearts free from prejudice1 doubt and intolerance1 so that from these sacred writings we may draw in abundance inspiration1 love and wisdom4 ,paramananda ,isa-,upanishad ,this ,upanishad desires its title from the opening words ,isa-vasya1 ,god-covered4 ,the use of ,isa 7,lord7--a more personal name of the ,supreme ,being than ,brahman1 ,atman or ,self1 the names usually found in the ,upanishads--constitutes one of its peculiarities4 ,it forms the closing chapter of the ,yajur-,veda1 known as ,shukla 7,white74 ,oneness of the ,soul and ,god1 and the value of both faith and works as means of ultimate attainment are the leading themes of this ,upanishad4 ,the general teaching of the ,upanishads is that works alone1 even the highest1 can bring only temporary happiness and must inevitably bind a man unless through them he gains knowledge of his real ,self4 ,to help him acquire this knowledge is the aim of this and all ,upanishads4 ,isa-,upanishad ,peace ,chant ,,om6 ,that 7the ,invisible-,absolute7 is whole2 whole is this 7the visible phenomenal72 from the ,invisible ,whole comes forth the visible whole4 ,though the visible whole has come out from that ,invisible ,whole1 yet the ,whole remains unaltered4 ,,om6 ,,peace6 ,,peace6 ,,peace6 ,the indefinite term ,that is used in the ,upanishads to designate the ,invisible-,absolute1 because no word or name can fully define ,it4 ,a finite object1 like a table or a tree1 can be defined2 but ,god1 who is infinite and unbounded1 cannot be expressed by finite language4 ,therefore the ,rishis or ,divine ,seers1 desirous not to limit the ,unlimited1 chose the indefinite term ,that to designate the ,absolute4 ,in the light of true wisdom the phenomenal and the ,absolute are inseparable4 ,all existence is in the ,absolute2 and whatever exists1 must exist in ,it2 hence all manifestation is merely a modification of the ,one ,supreme ,whole1 and neither increases nor diminishes ,it4 ,the ,whole therefore remains unaltered4 ,i ,all this1 whatsoever exists in the universe1 should be covered by the ,lord4 ,having renounced 7the unreal71 enjoy 7the ,real74 ,do not covet the wealth of any man4 ,we cover all things with the ,lord by perceiving the ,divine ,presence everywhere4 ,when the consciousness is firmly fixed in ,god1 the conception of diversity naturally drops away2 because the ,one ,cosmic ,existence shines through all things4 ,as we gain the light of wisdom1 we cease to cling to the unrealities of this world and we find all our joy in the realm of ,reality4 ,the word enjoy is also interpreted by the great commentator ,sankaracharya as protect1 because knowledge of our true ,self is the greatest protector and sustainer4 ,if we do not have this knowledge1 we cannot be happy2 because nothing on this external plane of phenomena is permanent or dependable4 ,he who is rich in the knowledge of the ,self does not covet external power or possession4 ,,ii ,if one should desire to live in this world a hundred years1 one should live performing ,karma 7righteous deeds74 ,thus thou mayest live2 there is no other way4 ,by doing this1 ,karma 7the fruits of thy actions7 will not defile thee4 ,if a man still clings to long life and earthly possessions1 and is therefore unable to follow the path of ,self-knowledge 7,gnana-,nishta7 as prescribed in the first ,mantram 7text71 then he may follow the path of right action 7,karma-,nishta74 ,karma here means actions performed without selfish motive1 for the sake of the ,lord alone4 ,when a man performs actions clinging blindly to his lower desires1 then his actions bind him to the plane of ignorance or the plane of birth and death2 but when the same actions are performed with surrender to ,god1 they purify and liberate him4 ,,iii ,after leaving their bodies1 they who have killed the ,self go to the worlds of the ,asuras1 covered with blinding ignorance4 ,the idea of rising to bright regions as a reward for well-doers1 and of falling into realms of darkness as a punishment for evil-doers is common to all great religions4 ,but ,vedanta claims that this condition of heaven and hell is only temporary2 because our actions1 being finite1 can produce only a finite result4 ,what does it mean to kill the ,self8 ,how can the immortal ,soul ever be destroyed8 ,it cannot be destroyed1 it can only be obscured4 ,those who hold themselves under the sway of ignorance1 who serve the flesh and neglect the ,atman or the real ,self1 are not able to perceive the effulgent and indestructible nature of their ,soul2 hence they fall into the realm where the ,soul light does not shine4 ,here the ,upanishad shows that the only hell is absence of knowledge4 ,as long as man is overpowered by the darkness of ignorance1 he is the slave of ,nature and must accept whatever comes as the fruit of his thoughts and deeds4 ,when he strays into the path of unreality1 the ,sages declare that he destroys himself2 because he who clings to the perishable body and regards it as his true ,self must experience death many times4 ,,iv ,that ,one1 though motionless1 is swifter than the mind4 ,the senses can never overtake ,it1 for ,it ever goes before4 ,though immovable1 ,it travels faster than those who run4 ,by ,it the all-pervading air sustains all living beings4 ,this verse explains the character of the ,atman or ,self4 ,a finite object can be taken from one place and put in another1 but it can only occupy one space at a time4 ,the ,atman1 however1 is present everywhere2 hence1 though one may run with the greatest swiftness to overtake ,it1 already ,it is there before him4 ,even the all-pervading air must be supported by this ,self1 since ,it is infinite2 and as nothing can live without breathing air1 all living things must draw their life from the ,cosmic ,self4 ,v ,it moves and ,it moves not4 ,it is far and also ,it is near4 ,it is within and also ,it is without all this4 ,it is near to those who have the power to understand ,it1 for ,it dwells in the heart of every one2 but ,it seems far to those whose mind is covered by the clouds of sensuality and self-delusion4 ,it is within1 because ,it is the innermost ,soul of all creatures2 and ,it is without as the essence of the whole external universe1 infilling it like the all-pervading ether4 ,,vi ,he who sees all beings in the ,self and the ,self in all beings1 he never turns away from ,it 7the ,self74 ,,vii ,he who perceives all beings as the ,self for him how can there be delusion or grief1 when he sees this oneness 7everywhere78 ,he who perceives the ,self everywhere never shrinks from anything1 because through his higher consciousness he feels united with all life4 ,when a man sees ,god in all beings and all beings in ,god1 and also ,god dwelling in his own ,soul1 how can he hate any living thing8 ,grief and delusion rest upon a belief in diversity1 which leads to competition and all forms of selfishness4 ,with the realization of oneness1 the sense of diversity vanishes and the cause of misery is removed4 ,,viii ,he 7the ,self7 is all-encircling1 resplendent1 bodiless1 spotless1 without sinews1 pure1 untouched by sin1 all-seeing1 all-knowing1 transcendent1 self-existent2 ,he has disposed all things duly for eternal years4 ,this text defines the real nature of the ,self4 ,when our mind is cleansed from the dross of matter1 then alone can we behold the vast1 radiant1 subtle1 ever-pure and spotless ,self1 the true basis of our existence4 ,,ix ,they enter into blind darkness who worship ,avidya 7ignorance and delusion72 they fall1 as it were1 into greater darkness who worship ,vidya 7knowledge74 ,x ,by ,vidya one end is attained2 by ,avidya1 another4 ,thus we have heard from the wise men who taught this4 ,,xi ,he who knows at the same time both ,vidya and ,avidya1 crosses over death by ,avidya and attains immortality through ,vidya4 ,those who follow or worship the path of selfishness and pleasure 7,avidya71 without knowing anything higher1 necessarily fall into darkness2 but those who worship or cherish ,vidya 7knowledge7 for mere intellectual pride and satisfaction1 fall into greater darkness1 because the opportunity which they misuse is greater4 ,in the subsequent verses ,vidya and ,avidya are used in something the same sense as faith and works in the ,christian ,bible2 neither alone can lead to the ultimate goal1 but when taken together they carry one to the ,highest4 ,work done with unselfish motive purifies the mind and enables man to perceive his undying nature4 ,from this he gains inevitably a knowledge of ,god1 because the ,soul and ,god are one and inseparable2 and when he knows himself to be one with the ,supreme and ,indestructible ,whole1 he realizes his immortality4 ,,xii ,they fall into blind darkness who worship the ,unmanifested and they fall into greater darkness who worship the manifested4 ,,xiii ,by the worship of the ,unmanifested one end is attained2 by the worship of the manifested1 another4 ,thus we have heard from the wise men who taught us this4 ,,xiv ,he who knows at the same time both the ,unmanifested 7the cause of manifestation7 and the destructible or manifested1 he crosses over death through knowledge of the destructible and attains immortality through knowledge of the ,first ,cause 7,unmanifested74 ,this particular ,upanishad deals chiefly with the ,invisible ,cause and the visible manifestation1 and the whole trend of its teaching is to show that they are one and the same1 one being the outcome of the other hence no perfect knowledge is possible without simultaneous comprehension of both4 ,the wise men declare that he who worships in a one-sided way1 whether the visible or the invisible1 does not reach the highest goal4 ,only he who has a co-ordinated understanding of both the visible and the invisible1 of matter and spirit1 of activity and that which is behind activity1 conquers ,nature and thus overcomes death4 ,by work1 by making the mind steady and by following the prescribed rules given in the ,scriptures1 a man gains wisdom4 ,by the light of that wisdom he is able to perceive the ,invisible ,cause in all visible forms4 ,therefore the wise man sees ,him in every manifested form4 ,they who have a true conception of ,god are never separated from ,him4 ,they exist in ,him and ,he in them4 ,,xv ,the face of ,truth is hidden by a golden disk4 ,o ,pushan 7,effulgent ,being76 ,uncover 7,thy face7 that ,i1 the worshipper of ,truth1 may behold ,thee4 ,,xvi ,o ,pushan6 ,o ,sun1 sole traveller of the heavens1 controller of all1 son of ,prajapati1 withdraw ,thy rays and gather up ,thy burning effulgence4 ,now through ,thy ,grace ,i behold ,thy blessed and glorious form4 ,the ,purusha 7,effulgent ,being7 who dwells within ,thee1 ,i am ,he4 ,here the sun1 who is the giver of all light1 is used as the symbol of the ,infinite1 giver of all wisdom4 ,the seeker after ,truth prays to the ,effulgent ,one to control ,his dazzling rays1 that his eyes1 no longer blinded by them1 may behold the ,truth4 ,having perceived ,it1 he proclaims3 ,now ,i see that that ,effulgent ,being and ,i are one and the same1 and my delusion is destroyed4 ,by the light of ,truth he is able to discriminate between the real and the unreal1 and the knowledge thus gained convinces him that he is one with the ,supreme2 that there is no difference between himself and the ,supreme ,truth2 or as ,christ said1 ,i and my ,father are one4 ,,xvii ,may my life-breath go to the all-pervading and immortal ,prana1 and let this body be burned to ashes4 ,om6 ,o mind1 remember thy deeds6 ,o mind1 remember1 remember thy deeds6 ,remember6 ,seek not fleeting results as the reward of thy actions1 ,o mind6 ,strive only for the ,imperishable4 ,this ,mantram or text is often chanted at the hour of death to remind one of the perishable nature of the body and the eternal nature of the ,soul4 ,when the clear vision of the distinction between the mortal body and the immortal ,soul dawns in the heart1 then all craving for physical pleasure or material possession drops away2 and one can say1 let the body be burned to ashes that the ,soul may attain its freedom2 for death is nothing more than the casting-off of a worn-out garment4 ,,xviii ,o ,agni 7,bright ,being76 ,lead us to blessedness by the good path4 ,o ,lord6 ,thou knowest all our deeds1 remove all evil and delusion from us4 ,to ,thee we offer our prostrations and supplications again and again4 ,here ends this ,upanishad ,this ,upanishad is called ,isa-,vasya-,upanishad1 that which gives ,brahma-,vidya or knowledge of the ,all-pervading ,deity4 ,the dominant thought running through it is that we cannot enjoy life or realize true happiness unless we consciously cover all with the ,omnipresent ,lord4 ,if we are not fully conscious of that which sustains our life1 how can we live wisely and perform our duties8 ,whatever we see1 movable or immovable1 good or bad1 it is all ,that4 ,we must not divide our conception of the universe2 for in dividing it1 we have only fragmentary knowledge and we thus limit ourselves4 ,he who sees all beings in his ,self and his ,self in all beings1 he never suffers2 because when he sees all creatures within his true ,self1 then jealousy1 grief and hatred vanish4 ,he alone can love4 ,that ,,ah-pervading ,one is self- effulgent1 birthless1 deathless1 pure1 untainted by sin and sorrow4 ,knowing this1 he becomes free from the bondage of matter and transcends death4 ,transcending death means realizing the difference between body and ,soul and identifying oneself with the ,soul4 ,when we actually behold the undecaying ,soul within us and realize our true nature1 we no longer identify ourself with the body which dies and we do not die with the body4 ,self-knowledge has always been the theme of the ,sages2 and the ,upanishads deal especially with the knowledge of the ,self and also with the knowledge of ,god1 because there is no difference between the ,self and ,god4 ,they are one and the same4 ,that which comes out of the ,infinite ,whole must also be infinite2 hence the ,self is infinite4 ,that is the ocean1 we are the drops4 ,so long as the drop remains separate from the ocean1 it is small and weak2 but when it is one with the ocean1 then it has all the strength of the ocean4 ,similarly1 so long as man believes himself to be separate from the ,whole1 he is helpless2 but when he identifies himself with ,it1 then he transcends all weakness and partakes of ,its omnipotent qualities4 ,katha-,upanishad ,the ,katha-,upanishad is probably the most widely known of all the ,upanishads4 ,it was early translated into ,persian and through this rendering first made its way into ,europe4 ,later ,raja ,ram ,mohun ,roy brought out an ,english version4 ,it has since appeared in various languages2 and ,english1 ,german and ,french writers are all agreed in pronouncing it one of the most perfect expressions of the religion and philosophy of the ,vedas4 ,sir ,edwin ,arnold popularized it by his metrical rendering under the name of ,the ,secret of ,death1 and ,ralph ,waldo ,emerson gives its story in brief at the close of his essay on ,immortality4 ,there is no consensus of opinion regarding the place of this ,upanishad in ,vedic literature4 ,some authorities declare it to belong to the ,yajur-,veda1 others to the ,sama-,veda1 while a large number put it down as a part of the ,atharva-,veda4 ,the story is first suggested in the ,rig-,veda2 it is told more definitely in the ,yajur-,veda2 and in the ,katha-,upanishad it appears fully elaborated and interwoven with the loftiest ,vedic teaching4 ,there is nothing however1 to indicate the special place of this final version1 nor has any meaning been found for the name ,katha4 ,the text presents a dialogue between an aspiring disciple1 ,nachiketas1 and the ,ruler of ,death regarding the great ,hereafter4 ,katha-,upanishad ,peace ,chant ,may ,he 7the ,supreme ,being7 protect us both1 teacher and taught4 ,may ,he be pleased with us4 ,may we acquire strength4 ,may our study bring us illumination4 ,may there be no enmity among us4 ,,om6 ,,peace6 ,,peace6 ,,peace6 ,part ,first ,i ,vahasrava1 being desirous of heavenly rewards 7at the ,viswajit sacrifice71 made a gift of all that he possessed4 ,he had a son by the name of ,nachiketas4 ,,ii ,when the offerings were being distributed1 faith 7,shraddha7 entered 7the heart of7 ,nachiketas1 who1 though young1 yet resected3 ,,iii ,these cows have drunk water1 eaten grass and given milk for the last time1 and their senses have lost all vigour4 ,he who gives these undoubtedly goes to joyless realms4 ,in ,india the idea of sacrifice has always been to give freely for the joy of giving1 without asking anything in return2 and the whole purpose and merit of the sacrifice is lost1 if the giver entertains the least thought of name1 fame or individual benefit4 ,the special ,viswajit sacrifice which ,vajasrava was making required of him to give away all that he possessed4 ,when1 however1 the gifts were brought forward to be offered1 his son ,nachiketas1 although probably a lad about twelve years of age1 observed how worthless were the animals which his father was offering4 ,his heart at once became filled with ,shraddha4 ,there is no one ,english word which can convey the meaning of this ,sanskrit term4 ,it is more than mere faith4 ,it also implies self-reliance1 an independent sense of right and wrong1 and the courage of one's own conviction4 ,as a boy of tender age1 ,nachiketas had no right to question his father's action2 yet1 impelled by the sudden awakening of his higher nature1 he could not but reflect3 ,by merely giving these useless cows1 my father cannot gain any merit4 ,if he has vowed to give all his possessions1 then he must also give me4 ,otherwise his sacrifice will not be complete and fruitful4 ,therefore1 anxious for his father's welfare1 he approached him gently and reverently4 ,,iv ,he said to his father3 ,dear father1 to whom wilt thou give me8 ,he said it a second time1 then a third time4 ,the father replied3 ,i shall give thee unto ,death4 ,nachiketas1 being a dutiful son and eager to atone for his father's inadequate sacrifice1 tried to remind him thus indirectly that he had not fulfilled his promise to give away all his possessions1 since he had not yet offered his own son1 who would be a worthier gift than useless cattle4 ,his father1 conscious that he was not making a true sacrifice1 tried to ignore the boy's questions2 but irritated by his persistence1 he at last impatiently made answer3 ,i give thee to ,yama1 the ,lord of ,death4 ,the fact that anger could so quickly rise in his heart proved that he had not the proper attitude of a sacrificer1 who must always be tranquil1 uplifted and free from egoism4 ,v ,nachiketas thought3 ,among many 7of my father's pupils7 ,i stand first2 among many 7others7 ,i stand in the middle 7but never last74 ,what will be accomplished for my father by my going this day to ,yama8 ,it was not conceit which led ,nachiketas to consider his own standing and importance4 ,he was weighing his value as a son and pupil in order to be able to judge whether or not he had merit enough to prove a worthy gift4 ,although he realized that his father's harsh reply was only the expression of a momentary outburst of anger2 yet he believed that greater harm might befall his father1 if his word was not kept4 ,therefore he sought to strengthen his father's resolution by reminding him of the transitory condition of life4 ,he said3 ,,vi ,look back to those who lived before and look to those who live now4 ,like grain the mortal decays and like grain again springs up 7is reborn74 ,all things perish1 ,truth alone remains4 ,why then fear to sacrifice me also2 ,thus ,nachiketas convinced his father that he should remain true to his word and send him to ,yama1 the ,ruler of ,death4 ,then ,nachiketas went to the abode of ,death1 but ,yama was absent and the boy waited without food or drink for three days4 ,on ,yama's return one of his household said to him3 ,,vii ,like fire a ,brahmana guest enters into houses4 ,that fire is quenched by an offering4 7,therefore7 ,o ,vaivaswata1 bring water4 ,,viii ,the foolish man in whose house a ,brahmana guest remains without food1 all his hopes and expectations1 all the merit gained by his association with the holy1 by his good words and deeds1 all his sons and cattle1 are destroyed4 ,according to the ancient ,vedic ideal a guest is the representative of ,god and should be received with due reverence and honor4 ,especially is this the case with a ,brahmana or a ,sannyasin whose life is wholly consecrated to ,god4 ,any one who fails to give proper care to a holy guest brings misfortune on himself and his household4 ,when ,yama returned1 therefore1 one of the members of his household anxiously informed him of ,nachiketas' presence and begged him to bring water to wash his feet1 this being always the first service to an arriving guest4 ,,ix ,yama said3 ,o ,brahmana6 ,revered guest6 ,my salutations to thee4 ,as thou hast remained three nights in my house without food1 therefore choose three boons1 ,o ,brahmana4 ,x ,nachiketas said3 ,may ,gautama1 my father1 be free from anxious thought 7about me74 ,may he lose all anger 7towards me7 and be pacified in heart4 ,may he know and welcome me when ,i am sent back by thee4 ,this1 ,o ,death1 is the first of the three boons ,i choose4 ,,xi ,yama replied3 ,through my will ,auddalaki ,aruni 7thy father7 will know thee1 and be again towards thee as before4 ,he will sleep in peace at night4 ,he will be free from wrath when he sees thee released from the mouth of death4 ,,xii ,nachiketas said3 ,in the realm of heaven there is no fear1 thou 7,death7 art not there2 nor is there fear of old age4 ,having crossed beyond both hunger and thirst and being above grief1 7they7 rejoice in heaven4 ,,xiii ,thou knowest1 ,o ,death1 the fire-sacrifice that leads to heaven4 ,tell this to me1 who am full of ,shraddha 7faith and yearning74 ,they who live in the realm of heaven enjoy freedom from death4 ,this ,i beg as my second boon4 ,,xiv ,yama replied3 ,i know well that fire which leads to the realm of heaven4 ,i shall tell it to thee4 ,listen to me4 ,know1 ,o ,nachiketas1 that this is the means of attaining endless worlds and their support4 ,it is hidden in the heart of all beings4 ,,xv ,yama then told him that fire-sacrifice1 the beginning of all the worlds2 what bricks1 how many and how laid for the altar4 ,nachiketas repeated all as it was told to him4 ,then ,death1 being pleased with him1 again said3 ,,xvi ,the great-soured ,yama1 being well pleased1 said to him 7,nachiketas73 ,i give thee now another boon4 ,this fire 7sacrifice7 shall be named after thee4 ,take also this garland of many colours4 ,,xvii ,he who performs this ,nachiketa fire-sacrifice three times1 being united with the three 7mother1 father and teacher71 and who fulfills the three-fold duty 7study of the ,vedas1 sacrifice and alms-giving7 crosses over birth and death4 ,knowing this worshipful shining fire1 born of ,brahman1 and realizing ,him1 he attains eternal peace4 ,,xviii ,he who knows the three-fold ,nachiketa fire and performs the ,nachiketa fire-sacrifice with three-fold knowledge1 having cast off the fetters of death and being beyond grief1 he rejoices in the realm of heaven4 ,,xix ,o ,nachiketas1 this is thy fire that leads to heaven1 which thou hast chosen as thy second boon4 ,people will call this fire after thy name4 ,ask the third boon1 ,nachiketas4 ,fire is regarded as the foundation of all the worlds1 because it is the revealer of creation4 ,if there were no fire or light1 no manifested form would be visible4 ,we read in the ,semitic ,scriptures1 ,in the beginning the ,lord said1 ',let there be light4' ,therefore1 that which stands in the external universe as one of the purest symbols of the ,divine1 also dwells in subtle form in the heart of every living being as the vital energy1 the life-force or cause of existence4 ,yama now tells ,nachiketas how1 by performing sacrifice with the three-fold knowledge1 he may transcend grief and death and reach heaven4 ,the three-fold knowledge referred to is regarding the preparation of the altar and fire4 ,nachiketas being eager to learn1 listened with wholehearted attention and was able to repeat all that was told him4 ,this so pleased ,yama that he granted him the extra boon of naming the fire-sacrifice after him and gave him a garland set with precious stones4 ,verses ,,xvi-,,xviii are regarded by many as an interpolation1 which would account for certain obscurities and repetitions in them4 ,,xx ,nachiketas said3 ,there is this doubt regarding what becomes of a man after death4 ,some say he exists1 others that he does not exist4 ,this knowledge ,i desire1 being instructed by thee4 ,of the boons this is the third boon4 ,,xxi ,yama replied3 ,even the ,devas 7,bright ,ones7 of old doubted regarding this4 ,it is not easy to know2 subtle indeed is this subject4 ,o ,nachiketas1 choose another boon4 ,do not press me4 ,ask not this boon of me4 ,,xxii ,nachiketas said3 ,o ,death1 thou sayest that even the ,devas had doubts about this1 and that it is not easy to know4 ,another teacher like unto thee is not to be found4 ,therefore no other boon can be equal to this one4 ,,xxiii ,yama said3 ,ask for sons and grandsons who shall live a hundred years1 many cattle1 elephants1 gold and horses4 ,ask for lands of vast extent and live thyself as many autumns as thou desirest4 ,,xxiv ,if thou thinkest of any other boon equal to this1 ask for wealth and long life2 be ruler over the wide earth4 ,o ,nachiketas1 ,i shall make thee enjoyer of all desires4 ,,xxv ,whatsoever objects of desire are difficult to obtain in the realm of mortals1 ask them all as thou desirest2 these lovely maidens with their chariots and musical instruments1 such as are not obtainable by mortals--be served by these whom ,i give to thee4 ,o ,nachiketas1 do not ask regarding death4 ,the third boon asked by ,nachiketas concerning the great ,hereafter was one which could be granted only to those who were freed from all mortal desires and limitations1 therefore ,yama first tested ,nachiketas to see whether he was ready to receive such knowledge4 ,do not press me regarding this secret1 he said4 ,even wise men cannot understand it and thou art a mere lad4 ,take1 rather1 long life1 wealth1 whatever will give thee happiness on the mortal plane4 ,but the boy proved his strength and worthiness by remaining firm in his resolution to know the great secret of life and death4 ,,xxvi ,nachiketas said3 ,o ,death1 these are fleeting2 they weaken the vigour of all the senses in man4 ,even the longest life is short4 ,keep thou thy chariots1 dance and music4 ,,xxvii ,man cannot be satisfied by wealth4 ,shall we possess wealth when we see thee 7,death78 ,shall we continue to live as long as thou rulest8 ,therefore that boon alone is to be chosen by me4 ,,xxviii ,what man dwelling on the decaying mortal plane1 having approached the undecaying immortal one1 and having reflected upon the nature of enjoyment through beauty and sense pleasure1 would delight in long life8 ,,xxix ,o ,death1 that regarding which there is doubt1 of the great ,hereafter1 tell us4 ,nachiketas asks for no other boon than that which penetrates this hidden secret4 ,part ,second ,i ,yama said3 ,the good is one thing and the pleasant another4 ,these two1 having different ends1 bind a man4 ,it is well with him who chooses the good4 ,he who chooses the pleasant misses the true end4 ,,ii ,the good and the pleasant approach man2 the wise examines both and discriminates between them2 the wise prefers the good to the pleasant1 but the foolish man chooses the pleasant through love of bodily pleasure4 ,,iii ,o ,nachiketas after wise reflection thou hast renounced the pleasant and all pleasing forms4 ,thou hast not accepted this garland of great value for which many mortals perish4 ,,iv ,wide apart are these two1--ignorance and what is known as wisdom1 leading in opposite directions4 ,i believe ,nachiketas to be one who longs for wisdom1 since many tempting objects have not turned thee aside4 ,with this second part1 the ,ruler of ,death begins his instructions regarding the great ,hereafter4 ,there are two paths1--one leading ,godward1 the other leading to worldly pleasure4 ,he who follows one inevitably goes away from the other2 because1 like light and darkness they conflict4 ,one leads to the imperishable spiritual realm2 the other to the perishable physical realm4 ,both confront a man at every step of life4 ,the discerning man distinguishing between the two1 chooses the ,real and ,eternal1 and he alone attains the highest1 while the ignorant man1 preferring that which brings him immediate and tangible results1 misses the true purpose of his existence4 ,although ,yama put before ,nachiketas many temptations to test his sincerity and earnestness1 he judging them at their real value1 refused them all1 saying ,i have come from the mortal realm1 shall ,i ask for what is mortal8 ,i desire only that which is eternal4 ,then ,death said to him3 ,i now see that thou art a sincere desirer of ,truth4 ,i offered thee vast wealth1 long life and every form of pleasure which tempts and deludes men2 but thou hast proved thy worthiness by rejecting them all4 ,v ,fools dwelling in ignorance1 yet imagining themselves wise and learned1 go round and round in crooked ways1 like the blind led by the blind4 ,,vi ,the ,hereafter never rises before the thoughtless child 7the ignorant71 deluded by the glamour of wealth4 ,this world alone is1 there is none other3 thinking thus1 he falls under my sway again and again4 ,there are many in the world1 who1 puffed up with intellectual conceit1 believe that they are capable of guiding others4 ,but although they may possess a certain amount of worldly wisdom1 they are devoid of deeper understanding2 therefore all that they say merely increases doubt and confusion in the minds of those who hear them4 ,hence they are likened to blind men leading the blind4 ,the ,hereafter does not shine before those who are lacking in the power of discrimination and are easily carried away therefore by the charm of fleeting objects4 ,as children are tempted by toys1 so they are tempted by pleasure1 power1 name and fame4 ,to them these seem the only realities4 ,being thus attached to perishable things1 they come many times under the dominion of death4 ,there is one part of us which must die2 there is another part which never dies4 ,when a man can identify himself with his undying nature1 which is one with ,god1 then he overcomes death4 ,,vii ,he about whom many are not even able to hear1 whom many cannot comprehend even after hearing3 wonderful is the teacher1 wonderful is he who can receive when taught by an able teacher4 ,throughout the ,vedic ,scriptures it is declared that no one can impart spiritual knowledge unless he has realization4 ,what is meant by realization8 ,it means knowledge based on direct perception4 ,in ,india often the best teachers have no learning1 but their character is so shining that every one learns merely by coming in contact with them4 ,in one of the ,scriptures we read3 ,under a banyan tree sat a youthful teacher and beside him an aged disciple4 ,the mind of the disciple was full of doubts and questions1 but although the teacher continued silent1 gradually every doubt vanished from the disciple's mind4 ,this signifies that the conveying of spiritual teaching does not depend upon words only4 ,it is the life1 the illumination1 which counts4 ,such ,god-enlightened men1 however1 cannot easily be found2 but even with such a teacher1 the knowledge of the ,self cannot be gained unless the heart of the disciple is open and ready for the ,truth4 ,hence ,yama says both teacher and taught must be wonderful4 ,,viii ,when taught by a man of inferior understanding1 this ,atman cannot be truly known1 even though frequently thought upon4 ,there is no way 7to know ,it7 unless it is taught by another 7an illumined teacher71 for it is subtler than the subtle and beyond argument4 ,,ix ,o ,dearest1 this ,atman cannot be attained by argument2 ,it is truly known only when taught by another 7a wise teacher74 ,o ,nachiketas1 thou hast attained ,it4 ,thou art fixed in ,truth4 ,may we ever1 find a questioner like thee4 ,knowledge of the ,atman or ,self cannot be attained when it is taught by those who themselves lack in real understanding of ,it2 and who therefore1 having no definite conviction of their own1 differ among themselves as to its nature and existence4 ,only he who has been able to perceive the ,self directly1 through the unfoldment of his higher nature1 can proclaim what ,it actually is2 and his words alone carry weight and bring illumination4 ,it is too subtle to be reached by argument4 ,this secret regarding the ,hereafter cannot be known through reasoning or mere intellectual gymnastics4 ,it is to be attained only in a state of consciousness which transcends the boundary line of reason4 ,x ,i know that 7earthly7 treasure is transitory1 for the eternal can never be attained by things which are non-eternal4 ,hence the ,nachiketa fire 7sacrifice7 has been performed by me with perishable things and yet ,i have attained the eternal4 ,,xi ,o ,nachiketas1 thou hast seen the fulfillment of all desires1 the basis of the universe1 the endless fruit of sacrificial rites1 the other shore where there is no fear1 that which is praiseworthy1 the great and wide support2 yet1 being wise1 thou hast rejected all with firm resolve4 ,the teacher1 saying that the imperishable cannot be attained by the perishable1 shows that no amount of observance of rituals and ceremonies can earn the imperishable and eternal4 ,although the ,nachiketa fire-sacrifice may bring results which seem eternal to mortals because of their long duration1 yet they too must come to an end2 therefore this sacrifice cannot lead to the final goal4 ,yama praises ,nachiketas because1 when all heavenly and earthly pleasures1 as well as knowledge of all realms and their enjoyments were offered him1 yet he cast them aside and remained firm in his desire for ,truth alone4 ,,xii ,the wise1 who by means of the highest meditation on the ,self knows the ,ancient ,one1 difficult to perceive1 seated in the innermost recess1 hidden in the cave of the heart1 dwelling in the depth of inner being1 7he who knows that ,one7 as ,god1 is liberated from the fetters of joy and sorrow4 ,,xiii ,a mortal1 having heard and fully grasped this1 and having realized through discrimination the subtle ,self1 rejoices1 because he has obtained that which is the source of all joy4 ,i think the abode 7of ,truth7 is open to ,nachiketas4 ,the ,scriptures give three stages in all spiritual attainment4 ,the aspirant must first hear about the ,truth from an enlightened teacher2 next he must reflect upon what he has heard2 then by constant practice of discrimination and meditation he realizes it2 and with realization comes the fulfilment of every desire1 because it unites him with the source of all4 ,having beheld this1 a man learns that all sense pleasures are but fragmentary reflections of that one supreme joy1 which can be found in the true ,self alone4 ,yama assures ,nachiketas that there is no doubt of his realizing the ,truth1 because he has shown the highest discrimination as well as fixity of purpose4 ,,xiv ,nachiketas said3 ,that which thou seest1 which is neither virtue nor vice1 neither cause nor effect1 neither past nor future 7but beyond these71 tell me ,that4 ,,xv ,yama replied3 ,that goal which all the ,vedas glorify1 which all austerities proclaim1 desiring which 7people7 practice ,brahmacharya 7a life of continence and service71 that goal ,i tell thee briefly--it is ,aum4 ,what name can man give to ,god8 ,how can the ,infinite be bound by any finite word8 ,all that language can express must be finite1 since it is itself finite4 ,yet it is very difficult for mortals to think or speak of anything without calling it by a definite name4 ,knowing this1 the ,sages gave to the ,supreme the name ,a-,u-,m which stands as the root of all language4 ,the first letter ,a is the mother-sound1 being the natural sound uttered by every creature when the throat is opened1 and no sound can be made without opening the throat4 ,the last letter ,m1 spoken by closing the lips1 terminates all articulation4 ,as one carries the sound from the throat to the lips1 it passes through the sound ,u4 ,these three sounds therefore cover the whole field of possible articulate sound4 ,their combination is called the ,akshara or the imperishable word1 the ,sound-,brahman or the ,word ,god1 because it is the most universal name which can be given to the ,supreme4 ,hence it must be the word which was in the beginning and corresponds to the ,logos of ,christian theology4 ,it is because of the all-embracing significance of this name that it is used so universally in the ,vedic ,scriptures to designate the ,absolute4 ,,xvi ,this ,word is indeed ,brahman4 ,this ,word is indeed the ,supreme4 ,he who knows this ,word obtains whatever he desires4 ,,xvii ,this is the best ,support1 ,this is the highest ,support2 he who knows this ,support is glorified in the world of ,brahman4 ,this sacred ,word is the highest symbol of the ,absolute4 ,he who through meditating on ,it grasps ,its full significance1 realizes the glory of ,god and at once has all his desires satisfied1 because ,god is the fulfilment of all desires4 ,,xviii ,this ,self is never born1 nor does ,it die4 ,it did not spring from anything1 nor did anything spring from ,it4 ,this ,ancient ,one is unborn1 eternal1 everlasting4 ,it is not slain even though the body is slain4 ,,xix ,if the slayer thinks that he slays1 or if the slain thinks that he is slain1 both of these know not4 ,for ,it neither slays nor is ,it slain4 ,,xx ,the ,self is subtler than the subtle1 greater than the great2 ,it dwells in the heart of each living being4 ,he who is free from desire and free from grief1 with mind and senses tranquil1 beholds the glory of the ,atman4 ,although this ,atman dwells in the heart of every living being1 yet ,it is not perceived by ordinary mortals because of ,its subtlety4 ,it cannot be perceived by the senses2 a finer spiritual sight is required4 ,the heart must be pure and freed from every unworthy selfish desire2 the thought must be indrawn from all external objects2 mind and body must be under control2 when the whole being thus becomes calm and serene1 then it is possible to perceive that effulgent ,atman4 ,it is subtler than the subtle1 because ,it is the invisible essence of every thing2 and ,it is greater than the great because ,it is the boundless1 sustaining power of the whole universe2 that upon which all existence rests4 ,,xxi ,though sitting1 ,it travels far2 though lying1 ,it goes everywhere4 ,who else save me is fit to know that ,god1 who is 7both7 joyful and joyless8 ,the ,self is all-pervading1 hence ,it is that which sits still and that which travels1 that which is active and that which is inactive4 ,it is both stationary and moving1 and ,it is the basis of all forms of existence2 therefore whatever exists in the universe1 whether joy or joylessness1 pleasure or pain1 must spring from ,it4 ,who is better able to know ,god than ,i myself1 since ,he resides in my heart and is the very essence of my being8 ,such should be the attitude of one who is seeking4 ,,xxii ,the wise who know the ,self1 bodiless1 seated within perishable bodies1 great and all- pervading1 grieve not4 ,then a wise man through the practice of discrimination has seen clearly the distinction between body and ,soul1 he knows that his true ,self is not the body1 though ,it dwells in the body4 ,thus realizing the indestructible1 all-pervading nature of his real ,self1 he surmounts all fear of death or loss1 and is not moved even by the greatest sorrow4 ,,xxiii ,this ,self cannot be attained by study of the ,scriptures1 nor by intellectual perception1 nor by frequent hearing 7of ,it72 ,he whom the ,self chooses1 by him alone is ,it attained4 ,to him the ,self reveals ,its true nature4 ,we may imagine that by much study we can find out ,god2 but merely hearing about a thing and gaining an intellectual comprehension of it does not mean attaining true knowledge of it4 ,knowledge only comes through direct perception1 and direct perception of ,god is possible for those alone who are pure in heart and spiritually awakened4 ,although ,he is alike to all beings and ,his mercy is on all1 yet the impure and worldy-minded do not get the blessing1 because they do not know how to open their hearts to it4 ,he who longs for ,god1 him the ,lord chooses2 because to him alone can ,he reveal ,his true nature4 ,,xxiv ,he who has not turned away from evil conduct1 whose senses are uncontrolled1 who is not tranquil1 whose mind is not at rest1 he can never attain this ,atman even by knowledge4 ,yama having first described what the ,atman is1 now tells us how to attain ,it4 ,a man must try to subdue his lower nature and gain control over the body and senses4 ,he must conquer the impure selfish desires which now disturb the serenity of his mind1 that it may grow calm and peaceful4 ,in other words1 he must live the life and develop all spiritual qualities in order to perceive the ,atman4 ,,xxv ,who then can know where is this mighty ,self8 ,he 7that ,self7 to whom the ,brahmanas and ,kshatriyas are but food and death itself a condiment4 ,this text proclaims the glory and majesty of the ,supreme4 ,the ,brahmanas stand for spiritual strength1 the ,kshatriyas for physical strength1 yet both are overpowered by ,his mightiness4 ,life and death alike are food for ,him4 ,as the light of the great sun swallows up all the lesser lights of the universe1 similarly all worlds are lost in the effulgence of the ,eternal ,omnipresent ,being4 ,part ,third ,i ,there are two who enjoy the fruits of their good deeds in the world1 having entered into the cave of the heart1 seated 7there7 on the highest summit4 ,the knowers of ,brahman call them shadow and light4 ,so also 7they are called7 by householders who perform five fire- sacrifices or three ,nachiketa fire-sacrifices4 ,here the two signify the ,higher ,self and the lower self1 dwelling in the innermost cave of the heart4 ,the ,seers of ,truth1 as well as householders who follow the path of rituals and outer forms with the hope of enjoying the fruits of their good deeds1 both proclaim that the ,higher ,self is like a light and the lower self like a shadow4 ,when the ,truth shines clearly in the heart of the knower1 then he surmounts the apparent duality of his nature and becomes convinced that there is but ,one1 and that all outer manifestations are nothing but reflections or projections of that ,one4 ,,ii ,may we be able to learn that ,nachiketa fire-sacrifice1 which is a bridge for those who perform sacrifice4 ,may we also know the ,one1 who is the highest imperishable ,brahman for those who desire to cross over to the other shore which is beyond fear4 ,the significance of this text is ,may we acquire the knowledge of ,brahman1 the ,supreme1 in both manifested and unmanifested form4 ,he is manifested as the ,lord of sacrifice for those who follow the path of ritual4 ,he is the unmanifested1 eternal1 universal ,supreme ,being for those who follow the path of wisdom4 ,the other shore1 being the realm of immortality1 is said to be beyond fear2 because disease1 death1 and all that which mortals fear1 cease to exist there4 ,it is believed by many that these two opening verses were a later interpolation4 ,,iii ,know the ,atman 7,self7 as the lord of the chariot1 and the body as the chariot4 ,know also the intellect to be the driver and mind the reins4 ,,iv ,the senses are called the horses2 the sense objects are the roads2 when the ,atman is united with body1 senses and mind1 then the wise call ,him the enjoyer4 ,in the third chapter ,yama defines what part of our being dies and what part is deathless1 what is mortal and what is immortal4 ,but the ,atman1 the ,higher ,self1 is so entirely beyond human conception that it is impossible to give a direct definition of ,it4 ,only through similies can some idea of ,it be conveyed4 ,that is the reason why all the great ,teachers of the world have so often taught in the form of parables4 ,so here the ,ruler of ,death represents the ,self as the lord of this chariot of the body4 ,the intellect or discriminative faculty is the driver1 who controls these wild horses of the senses by holding firmly the reins of the mind4 ,the roads over which these horses travel are made up of all the external objects which attract or repel the senses3--the sense of smelling follows the path of sweet odours1 the sense of seeing the way of beautiful sights4 ,thus each sense1 unless restrained by the discriminative faculty1 seeks to go out towards its special objects4 ,when the ,self is joined with body1 mind and senses1 ,it is called the intelligent enjoyer2 because ,it is the one who wills1 feels1 perceives and does everything4 ,v ,he who is without discrimination and whose mind is always uncontrolled1 his senses are unmanageable1 like the vicious horses of a driver4 ,,vi ,but he who is full of discrimination and whose mind is always controlled1 his senses are manageable1 like the good horses of a driver4 ,the man whose intellect is not discriminative and who fails to distinguish right from wrong1 the real from the unreal1 is carried away by his sense passions and desires1 just as a driver is carried away by vicious horses over which he has lost control4 ,but he who clearly distinguishes what is good from what is merely pleasant1 and controls all his out-going forces from running after apparent momentary pleasures1 his senses obey and serve him as good horses obey their driver4 ,,vii ,he who does not possess discrimination1 whose mind is uncontrolled and always impure1 he does not reach that goal1 but falls again into ,samsara 7realm of birth and death74 ,,viii ,but he who possesses right discrimination1 whose mind is under control and always pure1 he reaches that goal1 from which he is not born again4 ,,ix ,the man who has a discriminative intellect for the driver1 and a controlled mind for the reins1 reaches the end of the journey1 the highest place of ,vishnu 7the ,all-pervading and ,unchangeable ,one74 ,a driver must possess first a thorough knowledge of the road2 next he must understand how to handle the reins and control his horses4 ,then will he drive safely to his destination4 ,similarly in this journey of life1 our mind and senses must be wholly under the control of our higher discriminative faculty2 for only when all our forces work in unison can we hope to reach the goal--the abode of ,absolute ,truth4 ,x ,beyond the senses are the objects1 beyond the objects is the mind1 beyond the mind is the intellect1 beyond the intellect is the great ,atman4 ,,xi ,beyond the great ,atman is the ,unmanifested2 beyond the ,unmanifested is the ,purusha 7the ,cosmic ,soul72 beyond the ,purusha there is nothing4 ,that is the end1 that is the final goal4 ,in these two verses the ,teacher shows the process of discrimination1 by which one attains knowledge of the subtle ,self4 ,beginning with the sense-organs1 he leads up to the less and less gross1 until he reaches that which is subtlest of all1 the true ,self of man4 ,the senses are dependent on sense-objects1 because without these the senses would have no utility4 ,superior to sense-objects is the mind1 because unless these objects affect the mind1 they cannot influence the senses4 ,over the mind the determinative faculty exercises power2 this determinative faculty is governed by the individual ,self2 beyond this ,self is the undifferentiated creative energy known as ,avyaktam2 and above this is the ,purusha or ,supreme ,self4 ,than this there is nothing higher4 ,that is the goal1 the ,highest ,abode of ,peace and ,bliss4 ,,xii ,this ,atman 7,self71 hidden in all beings1 does not shine forth2 but ,it is seen by subtle seers through keen and subtle understanding4 ,if ,it dwells in all living beings1 why do we not see ,it8 ,because the ordinary man's vision is too dull and distracted4 ,it is visible to those alone whose intellect has been purified by constant thought on the ,supreme1 and whose sight therefore has become refined and sharpened4 ,this keenness of vision comes only when all our forces have been made one-pointed through steadfast practice of concentration and meditation4 ,,xiii ,a wise man should control speech by mind1 mind by intellect1 intellect by the great ,atman1 and that by the ,peaceful ,one 7the ,paramatman or ,supreme ,self74 ,here ,yama gives the practical method to be followed if one wishes to realize the ,supreme4 ,the word speech stands for all the senses4 ,first1 therefore1 a man must control his outgoing senses by the mind4 ,then the mind must be brought under the control of the discriminative faculty2 that is1 it must be withdrawn from all sense-objects and cease to waste its energies on nonessential things4 ,the discriminative faculty in turn must be controlled by the higher individual intelligence and this must be governed wholly by the ,supreme ,intelligence4 ,,xiv ,arise6 ,awake6 ,having reached the ,great ,ones 7illumined ,teachers71 gain understanding4 ,the path is as sharp as a razor1 impassable and difficult to travel1 so the wise declare4 ,this is the eternal call of the wise3 ,awake from the slumber of ignorance6 ,arise and seek out those who know the ,truth1 because only those who have direct vision of ,truth are capable of teaching ,it4 ,invoke their blessing with a humble spirit and seek to be instructed by them4 ,the path is very difficult to tread4 ,no thoughtless or lethargic person can safely travel on it4 ,one must be strong1 wakeful and persevering4 ,,xv ,knowing ,that which is soundless1 touchless1 formless1 undecaying2 also tasteless1 odorless1 and eternal2 beginningless1 endless and immutable2 beyond the ,unmanifested3 7knowing ,that7 man escapes from the mouth of death4 ,the ,ruler of ,death defines here the innermost essence of our being4 ,because of its extreme subtlety1 it cannot be heard or felt or smelled or tasted like any ordinary object4 ,it never dies4 ,it has no beginning or end4 ,it is unchangeable4 ,realizing this ,supreme ,reality1 man escapes from death and attains everlasting life4 ,thus the ,teacher has gradually led ,nachiketas to a point where he can reveal to him the secret of death4 ,the boy had thought that there was a place where he could stay and become immortal4 ,but ,yama shows him that immortality is a state of consciousness and is not gained so long as man clings to name and form1 or to perishable objects4 ,what dies8 ,form4 ,therefore the formful man dies2 but not that which dwells within4 ,although inconceivably subtle1 the ,sages have always made an effort through similies and analogies to give some idea of this inner ,self or the ,god within4 ,they have described ,it as beyond mind and speech2 too subtle for ordinary perception1 but not beyond the range of purified vision4 ,,xvi ,the intelligent man1 who has heard and repeated the ancient story of ,nachiketas1 told by the ,ruler of ,death1 is glorified in the world of ,brahman4 ,,xvii ,he who with devotion recites this highest secret of immortality before an assembly of ,brahmanas 7pious men7 or at the time of ,shraddha 7funeral ceremonies71 gains everlasting reward1 he gains everlasting reward4 ,part ,fourth ,i ,the ,self-existent created the senses out-going2 for this reason man sees the external1 but not the inner ,atman 7,self74 ,some wise man1 however1 desiring immortality1 with eyes turned away 7from the external7 sees the ,atman within4 ,in the last chapter the ,ruler of ,death instructed ,nachiketas regarding the nature and glory of the ,self4 ,now he shows the reason why the ,self is not seen by the majority4 ,it is because man's mind is constantly drawn outward through the channels of his senses1 and this prevents his seeing the inner ,self 7,pratyagatman72 but now and then a seeker1 wiser than others1 goes within and attains the vision of the undying ,self4 ,,ii ,children 7the ignorant7 pursue external pleasures2 7thus7 they fall into the wide- spread snare of death4 ,but the wise1 knowing the nature of immortality1 do not seek the permanent among fleeting things4 ,those who are devoid of discrimination and fail to distinguish between real and unreal1 the fleeting and the permanent1 set their hearts on the changeable things of this world2 hence they entangle themselves in the net of insatiable desire1 which leads inevitably to disappointment and suffering4 ,to such1 death must seem a reality because they identify themselves with that which is born and which dies4 ,but the wise1 who see deeper into the nature of things1 are no longer deluded by the charm of the phenomenal world and do not seek for permanent happiness among its passing enjoyments4 ,,iii ,that by which one knows form1 taste1 smell1 sound1 touch and sense enjoyments1 by ,that also one knows whatever remains 7to be known74 ,this verily is ,that 7which thou hast asked to know74 ,,iv ,that by which a mortal perceives1 both in dream and in waking1 by knowing that great all-pervading ,atman the wise man grieves no more4 ,in these verses the teacher tries to make plain that all knowledge1 as well as all sense perception1 in every state of consciousness--sleeping1 dreaming or waking--is possible only because the ,self exists4 ,there can be no knowledge or perception independent of the ,self4 ,wise men1 aware of this1 identify themselves with their ,higher ,self and thus transcend the realm of grief4 ,v ,he who knows this ,atman1 the honey-eater 7perceiver and enjoyer of objects71 ever near1 as the lord of the past and future1 fears no more4 ,this verily is ,that4 ,,vi ,he who sees ,him seated in the five elements1 born of ,tapas 7fire of ,brahman71 born before water2 who1 having entered the cave of the heart1 abides therein --this verily is ,that4 ,this verse indicates that ,he1 the ,great ,self1 is the cause of all created objects4 ,according to the ,vedas1 ,his first manifestation was ,brahma1 the ,personal ,god or ,creator1 born of the fire of wisdom4 ,he existed before the evolution of the five elements-- earth1 water1 fire1 air and ether2 hence ,he was born before water4 ,he is the ,self dwelling in the hearts of all creatures4 ,,vii ,he who knows ,aditi1 who rises with ,prana 7the ,life ,principle71 existent in all the ,devas2 who1 having entered into the heart1 abides there2 and who was born from the elements--this verily is ,that4 ,this verse is somewhat obscure and seems like an interpolated amplification of the preceding verse4 ,,viii ,the all-seeing fire which exists hidden in the two sticks1 as the foetus is well-guarded in the womb by the mother1 7that fire7 is to be worshipped day after day by wakeful seekers 7after wisdom71 as well as by sacrificers4 ,this verily is ,that4 ,fire is called all-seeing because its light makes everything visible4 ,in ,vedic sacrifices the altar fire was always kindled by rubbing together two sticks of a special kind of wood called ,arani4 ,because fire was regarded as one of the most perfect symbols of ,divine wisdom1 it was to be worshipped by all seekers after ,truth1 whether they followed the path of meditation or the path of rituals4 ,,ix ,from whence the sun rises1 and whither it goes at setting1 upon ,that all the ,devas depend4 ,no one goes beyond ,that4 ,this verily is ,that4 ,x ,what is here 7in the visible world71 that is there 7in the invisible72 he who sees difference 7between visible and invisible7 goes from death to death4 ,,xi ,by mind alone this is to be realized4 ,there is no difference whatever 7between visible and invisible74 ,he who sees difference here 7between these7 goes from death to death4 ,in the sight of true wisdom1 there is no difference between the creator and the created4 ,even physical science has come to recognize that cause and effect are but two aspects of one manifestation of energy4 ,he who fails to see this1 being engrossed in the visible only1 goes from death to death2 because he clings to external forms which are perishable4 ,only the essence which dwells within is unchangeable and imperishable4 ,this knowledge of the oneness of visible and invisible1 however1 cannot be acquired through sense-perception4 ,it can only be attained by the purified mind4 ,,xii ,the ,purusha 7,self71 of the size of a thumb1 resides in the middle of the body as the lord of the past and the future1 7he who knows ,him7 fears no more4 ,this verily is ,that4 ,the seat of the ,purusha is said to be the heart1 hence ,it resides in the middle of the body4 ,although ,it is limitless and all-pervading1 yet in relation to ,its abiding-place ,it is represented as limited in extension1 the size of a thumb4 ,this refers really to the heart1 which in shape may be likened to a thumb4 ,its light is everywhere1 yet we see it focused in a lamp and believe it to be there only2 similarly1 although the life-current flows everywhere in the body1 the heart is regarded as peculiarly its seat4 ,,xiii ,that ,purusha1 of the size of a thumb1 is like a light without smoke1 lord of the past and the future4 ,he is the same today and tomorrow4 ,this verily is ,that4 ,in this verse the teacher defines the effulgent nature of the ,soul1 whose light is pure like a flame without smoke4 ,he also answers the question put by ,nachiketas as to what happens after death1 by declaring that no real change takes place1 because the ,soul is ever the same4 ,,xiv ,as rain water1 7falling7 on the mountain top1 runs down over the rocks on all sides2 similarly1 he who sees difference 7between visible forms7 runs after them in various directions4 ,,xv ,o ,gautama 7,nachiketas71 as pure water poured into pure water becomes one1 so also is it with the ,self of an illumined ,knower 7he becomes one with the ,supreme74 ,part ,fifth ,i ,the city of the ,unborn1 whose knowledge is unchanging1 has eleven gates4 ,thinking on ,him1 man grieves no more2 and being freed 7from ignorance71 he attains liberation4 ,this verily is ,that4 ,this human body is called a city with eleven gates1 where the eternal unborn ,spirit dwells4 ,these gates are the two eyes1 two ears1 two nostrils1 the mouth1 the navel1 the two lower apertures1 and the imperceptible opening at the top of the head4 ,the ,self or ,atman holds the position of ruler in this city2 and being above the modifications of birth1 death and all human imperfections1 ,it is not affected by the changes of the physical organism4 ,as the intelligent man through constant thought and meditation realizes the splendour of this ,supreme ,spirit1 he becomes free from that part of his nature which grieves and suffers1 and thus he attains liberation4 ,,ii ,he is the sun dwelling in the bright heaven2 ,he is the air dwelling in space2 ,he is the fire burning on the altar2 ,he is the guest dwelling in the house4 ,he dwells in man4 ,he dwells in those greater than man4 ,he dwells in sacrifice4 ,he dwells in the ether4 ,he is 7all that is7 born in water1 7all that7 is born in earth1 7all that7 is born in sacrifice1 7all that7 is born on mountains4 ,he is the ,true and the ,great4 ,,iii ,he it is who sends the 7in-coming7 ,prana 7life-breath7 upward and throws the 7out-going7 breath downward4 ,him all the senses worship1 the adorable ,atman1 seated in the centre 7the heart74 ,,iv ,when this ,atman1 which is seated in the body1 goes out 7from the body71 what remains then8 ,this verily is ,that4 ,v ,no mortal lives by the in-coming breath 7,prana7 or by the out-going breath 7,apana71 but he lives by another on which these two depend4 ,,vi ,o ,gautama 7,nachiketas71 ,i shall declare unto thee the secret of the eternal ,brahman and what happens to the ,self after death4 ,,vii ,some ,jivas 7individual ,souls7 enter wombs to be embodied2 others go into immovable forms1 according to their deeds and knowledge4 ,this text shows the application of the law of cause and effect to all forms of life4 ,the thoughts and actions of the present life determine the future birth and environment4 ,,viii ,the ,being who remains awake while all sleep1 who grants all desires1 ,that is pure1 ,that is ,brahman1 ,that alone is said to be immortal4 ,on ,that all the worlds rest4 ,none goes beyond ,that4 ,this verily is ,that4 ,,ix ,as fire1 though one1 having entered the world1 becomes various according to what it burns1 so does the ,atman 7,self7 within all living beings1 though one1 become various according to what it enters4 ,it also exists outside4 ,x ,as air1 though one1 having entered the world1 becomes various according to what it enters1 so does the ,atman within all living beings1 though one1 become various according to what it enters4 ,it also exists outside4 ,by using these similies of fire and air1 the teacher tries to show ,nachiketas the subtle quality of the great ,self1 who1 although one and formless like air and fire1 yet assumes different shapes according to the form in which ,it dwells4 ,but1 being all-pervading and unlimited1 ,it cannot be confined to these forms2 therefore it is said that ,it also exists outside all forms4 ,,xi ,as the sun1 the eye of the whole world1 is not defiled by external impurities seen by the eyes1 thus the one inner ,self of all living beings is not defiled by the misery of the world1 being outside it4 ,the sun is called the eye of the world because it reveals all objects4 ,as the sun may shine on the most impure object1 yet remain uncontaminated by it1 so the ,divine ,self within is not touched by the impurity or suffering of the physical form in which it dwells1 the ,self being beyond all bodily limitations4 ,,xii ,there is one ruler1 the ,self of all living beings1 who makes the one form manifold2 the wise who perceive ,him seated within their ,self1 to them belongs eternal bliss1 not to others4 ,,xiii ,eternal among the changing1 consciousness of the conscious1 who1 though one1 fulfils the desires of many3 the wise who perceive ,him seated within their ,self1 to them belongs eternal peace1 not to others4 ,,xiv ,they 7the wise7 perceive that indescribable highest bliss1 saying1 ,this is ,that4 ,how am ,i to know ,it8 ,does ,it shine 7by ,its own light7 or does ,it shine 7by reflected light78 ,,xv ,the sun does not shine there1 nor the moon1 nor the stars2 nor do these lightnings shine there1 much less this fire4 ,when ,he shines1 everything shines after ,him2 by ,his light all is lighted4 ,part ,sixth ,i ,this ancient ,aswattha tree has its root above and branches below4 ,that is pure1 ,that is ,brahman1 ,that alone is called the ,immortal4 ,all the worlds rest in ,that4 ,none goes beyond ,that4 ,this verily is ,that4 ,this verse indicates the origin of the tree of creation 7the ,samsara-,vriksha71 which is rooted above in ,brahman1 the ,supreme1 and sends its branches downward into the phenomenal world4 ,heat and cold1 pleasure and pain1 birth and death1 and all the shifting conditions of the mortal realm--these are the branches2 but the origin of the tree1 the ,brahman1 is eternally pure1 unchanging1 free and deathless4 ,from the highest angelic form to the minutest atom1 all created things have their origin in ,him4 ,he is the foundation of the universe4 ,there is nothing beyond ,him4 ,,ii ,whatever there is in the universe is evolved from ,prana and vibrates in ,prana4 ,that is a mighty terror1 like an upraised thunderbolt4 ,they who know ,that become immortal4 ,,iii ,from fear of ,him the fire burns1 from fear of ,him the sun shines4 ,from fear of ,him ,indra and ,vayu and ,death1 the fifth1 speed forth4 ,just as the body cannot live or act without the ,soul1 similarly nothing in the created world can exist independent of ,brahman1 who is the basis of all existence4 ,his position is like that of a king whom all must obey2 hence it is said that the gods of sun1 moon1 wind1 rain1 do ,his bidding4 ,he is likened to an upraised thunderbolt1 because of the impartial and inevitable nature of ,his law1 which all powers1 great or small1 must obey absolutely4 ,,iv ,if a man is not able to know ,him before the dissolution of the body1 then he becomes embodied again in the created worlds4 ,as soon as a man acquires knowledge of the ,supreme1 he is liberated2 but if he fails to attain such knowledge before his ,soul is separated from the body1 then he must take other bodies and return again and again to this realm of birth and death1 until through varied experience he realizes the nature of the ,supreme and his relation to ,him4 ,v ,as in a mirror1 so is ,he seen within oneself2 as in a dream1 so 7is ,he seen7 in the world of the fathers 7departed spirits72 as in water1 so 7is ,he seen7 in the world of ,gandharvas 7the angelic realm74 ,as light and shadow1 so 7is ,he seen7 in the world of ,brahma 7the ,creator74 ,when by means of a purified understanding one beholds ,god within1 the image is distinct as in a polished mirror2 but one cannot have clear vision of the ,supreme by attaining to the various realms known as heavens1 where one reaps the fruit of his good deeds4 ,it is only by developing one's highest consciousness here in this life that perfect ,god-vision can be attained4 ,,vi ,knowing that the senses are distinct 7from the ,atman7 and their rising and setting separate 7from the ,atman71 a wise man grieves no more4 ,a wise man never confounds the ,atman1 which is birthless and deathless1 with that which has beginning and end4 ,therefore1 when he sees his senses and his physical organism waxing and waning1 he knows that his real ,self within can never be affected by these outer changes1 so he remains unmoved4 ,,vii ,higher than the senses is the mind1 higher than the mind is the intellect1 higher than the intellect is the great ,atman1 higher than the ,atman is the ,unmanifested4 ,,viii ,beyond the ,unmanifested is the all-pervading and imperceptible ,being 7,purusha74 ,by knowing ,him1 the mortal is liberated and attains immortality4 ,this division of the individual into senses1 mind1 intellect1 self-consciousness1 undifferentiated creative energy and the ,absolute ,self is explained in the commentary of verse ,,xi1 ,part ,third4 ,,ix ,his form is not to be seen4 ,no one can see ,him with the eye4 ,he is perceived by the heart1 by the intellect and by the mind4 ,they who know this become immortal4 ,the ,supreme1 being formless1 cannot be discerned by the senses1 hence all knowledge of ,him must be acquired by the subtler faculties of heart1 intellect and mind1 which are developed only through the purifying practice of meditation4 ,x ,when the five organs of perception become still1 together with the mind1 and the intellect ceases to be active3 that is called the highest state4 ,the teacher now shows ,nachiketas the process by which the transcendental vision can be attained4 he out-going senses1--seeing1 hearing1 smelling1 touching1 tasting2 the restless mind and the intellect3 all must be indrawn and quieted4 ,the state of equilibrium thus attained is called the highest state1 because all the forces of one's being become united and focused2 and this inevitably leads to supersensuous vision4 ,,xi ,this firm holding back of the senses is what is known as ,yoga4 ,then one should become watchful1 for ,yoga comes and goes4 ,yoga literally means to join or to unite the lower self with the ,higher ,self1 the object with the subject1 the worshipper with ,god4 ,in order to gain this union1 however1 one must first disunite oneself from all that scatters the physical1 mental and intellectual forces2 so the outgoing perceptions must be detached from the external world and indrawn4 ,when this is accomplished through constant practice of concentration and meditation1 the union takes place of its own accord4 ,but it may be lost again1 unless one is watchful4 ,,xii ,he cannot be attained by speech1 by mind1 or by the eye4 ,how can ,that be realized except by him who says ,he is8 ,,xiii ,he should be realized as ,he is and also as the reality of both 7visible and invisible74 ,he who knows ,him as ,he is1 to him alone ,his real nature is revealed4 ,this supersensuous vision cannot be gained through man's ordinary faculties4 ,by mind1 eye1 or speech the manifested attributes of the ,divine can be apprehended2 but only one who has acquired the supersensuous sight can directly perceive ,god's existence and declare definitely that ,he is1 that ,he alone exists in both the visible and the invisible world4 ,,xiv ,when all desires dwelling in the heart cease1 then the mortal becomes immortal and attains ,brahman here4 ,,xv ,when all the ties of the heart are cut asunder here1 then the mortal becomes immortal4 ,such is the teaching4 ,,xvi ,there are a hundred and one nerves of the heart4 ,one of them penetrates the centre of the head4 ,going upward through it1 one attains immortality4 ,the other 7hundred nerve-courses7 lead1 in departing1 to different worlds4 ,the nervous system of the body provides the channels through which the mind travels2 the direction in which it moves is determined by its desires and tendencies4 ,when the mind becomes pure and desireless1 it takes the upward course and at the time of departing passes out through the imperceptible opening at the crown of the head2 but as long as it remains full of desires1 its course is downward towards the realms where those desires can be satisfied4 ,,xvii ,the ,purusha1 the inner ,self1 of the size of a thumb1 is ever seated in the heart of all living beings4 ,with perseverance man should draw ,him out from his body as one draws the inner stalk from a blade of grass4 ,one should know ,him as pure and deathless1 as pure and deathless4 ,as has been explained in ,part ,fourth1 verse ,,xii1 the inner ,self1 although unlimited1 is described as the size of a thumb because of its abiding-place in the heart1 often likened to a lotus-bud which is similar to a thumb in size and shape4 ,through the process of steadfast discrimination1 one should learn to differentiate the ,soul from the body1 just as one separates the pith from a reed4 ,,xviii ,thus ,nachiketas1 having acquired this wisdom taught by the ,ruler of ,death1 together with all the rules of ,yoga1 became free from impurity and death and attained ,brahman 7the ,supreme74 ,so also will it be with another who likewise knows the nature of the ,self4 ,,peace ,,chant ,may ,he 7the ,supreme ,being7 protect us both4 ,may ,he be pleased with us4 ,may we acquire strength4 ,may our study bring us illumination4 ,may there be no enmity among us4 ,,om6 ,,peace6 ,,peace6 ,,peace6 ,here ends this ,upanishad ,kena-,upanishad ,like the ,isavasya1 this ,upanishad derives its name from the opening word of the text1 ,kena-ishitam1 by whom directed4 ,it is also known as the ,talavakara-,upanishad because of its place as a chapter in the ,talavakara-,brahmana of the ,sama-,veda4 ,among the ,upanishads it is one of the most analytical and metaphysical1 its purpose being to lead the mind from the gross to the subtle1 from effect to cause4 ,by a series of profound questions and answers1 it seeks to locate the source of man's being2 and to expand his self-consciousness until it has become identical with ,god-,consciousness4 ,,kena-,,upanishad ,peace ,chant ,may my limbs1 speech1 ,prana 7life-force71 sight1 hearing1 strength and all my senses1 gain in vigor4 ,all is the ,brahman 7,supreme ,lord7 of the ,upanishads4 ,may ,i never deny the ,brahman4 ,may the ,brahman never deny me4 ,may there be no denial of the ,brahman4 ,may there be no separation from the ,brahman4 ,may all the virtues declared in the sacred ,upanishads be manifest in me1 who am devoted to the ,atman 7,higher ,self74 ,may they be manifest in me4 ,,om6 ,,peace6 ,,peace6 ,,peace6 ,part ,first ,i ,by whom commanded and directed does the mind go towards its objects8 ,commanded by whom does the life-force1 the first 7cause71 move8 ,at whose will do men utter speech8 ,what power directs the eye and the ear8 ,thus the disciple approached the ,master and inquired concerning the cause of life and human activity4 ,having a sincere longing for ,truth he desired to know who really sees and hears1 who actuates the apparent physical man4 ,he perceived all about him the phenomenal world1 the existence of which he could prove by his senses2 but he sought to know the invisible causal world1 of which he was now only vaguely conscious4 ,is mind all-pervading and all-powerful1 or is it impelled by some other force1 he asked4 ,who sends forth the vital energy1 without which nothing can exist8 ,the teacher replies3 ,,ii ,it is the ear of the ear1 the mind of the mind1 the speech of the speech1 the life of the life1 the eye of the eye4 ,the wise1 freed 7from the senses and from mortal desires71 after leaving this world1 become immortal4 ,an ordinary man hears1 sees1 thinks1 but he is satisfied to know only as much as can be known through the senses2 he does not analyze and try to find that which stands behind the ear or eye or mind4 ,he is completely identified with his external nature4 ,his conception does not go beyond the little circle of his bodily life1 which concerns the outer man only4 ,he has no consciousness of that which enables his senses and organs to perform their tasks4 ,there is a vast difference between the manifested form and ,that which is manifested through the form4 ,when we know ,that1 we shall not die with the body4 ,one who clings to the senses and to things that are ephemeral1 must die many deaths1 but that man who knows the eye of the eye1 the ear of the ear1 having severed himself from his physical nature1 becomes immortal4 ,immortality is attained when man transcends his apparent nature and finds that subtle1 eternal and inexhaustible essence which is within him4 ,,iii ,there the eye does not go1 nor speech1 nor mind4 ,we do not know ,that2 we do not understand how ,it can be taught4 ,it is distinct from the known and also ,it is beyond the unknown4 ,thus we have heard from the ancient 7teachers7 who told us about ,it4 ,these physical eyes are unable to perceive that subtle essence4 ,nor can it be expressed by finite language or known by finite intelligence1 because it is infinite4 ,our conception of knowing finite things is to know their name and form2 but knowledge of ,god must be distinct from such knowledge4 ,this is why some declare ,god to be unknown and unknowable2 because ,he is far more than eye or mind or speech can perceive1 comprehend or express4 ,the ,upanishad does not say that ,he cannot be known4 ,he is unknowable to man's finite nature4 ,how can a finite mortal apprehend the ,infinite ,whole8 ,but ,he can be known by man's ,god-like nature4 ,,iv ,that which speech does not illumine1 but which illumines speech3 know that alone to be the ,brahman 7the ,supreme ,being71 not this which people worship here4 ,v ,that which cannot be thought by mind1 but by which1 they say1 mind is able to think3 know that alone to be the ,brahman1 not this which people worship here4 ,,vi ,that which is not seen by the eye1 but by which the eye is able to see3 know that alone to be the ,brahman1 not this which people worship here4 ,,vii ,that which cannot be heard by the ear1 but by which the ear is able to hear3 know that alone to be ,brahman1 not this which people worship here4 ,,viii ,that which none breathes with the breath1 but by which breath is in-breathed3 know that alone to be the ,brahman1 not this which people worship here4 ,ordinarily we know three states of consciousness only1--waking1 dreaming and sleeping4 ,there is1 however1 a fourth state1 the superconscious1 which transcends these4 ,in the first three states the mind is not clear enough to save us from error2 but in the fourth state it gains such purity of vision that it can perceive the ,divine4 ,if ,god could be known by the limited mind and senses1 then ,god-knowledge would be like any other knowledge and spiritual science like any physical science4 ,he can be known1 however1 by the purified mind only4 ,therefore to know ,god1 man must purify himself4 ,the mind described in the ,upanishads is the superconscious mind4 ,according to the ,vedic ,sages the mind in its ordinary state is only another sense organ4 ,this mind is limited1 but when it becomes illumined by the light of the ,cosmic ,intelligence1 or the mind of the mind1 then it is able to apprehend the ,first ,cause or ,that which stands behind all external activities4 ,part ,second ,i ,if thou thinkest ,i know ,it well1 then it is certain that thou knowest but little of the ,brahman 7,absolute ,truth71 or in what form ,he 7resideth7 in the ,devas 7minor aspects of ,deity74 ,therefore ,i think that what thou thinkest to be known is still to be sought after4 ,having given the definition of the real ,self or ,brahman1 by which mortals are able to see1 hear1 feel and think1 the teacher was afraid that the disciple1 after merely hearing about ,it1 might conclude that he knew ,it4 ,so he said to him3 ,you have heard about ,it1 but that is not enough4 ,you must experience ,it4 ,mere intellectual recognition will not give you true knowledge of ,it4 ,neither can ,it be taught to you4 ,the teacher can only show the way4 ,you must find ,it for yourself4 ,knowledge means union between subject and object4 ,to gain this union one must practice1 theory cannot help us4 ,the previous chapter has shown that the knowledge of ,brahman is beyond sense-perception3 ,there the eye does not go1 nor speech1 nor mind4 ,that is distinct from known and also ,it is beyond the unknown4 ,therefore it was necessary for the teacher to remind the disciple that knowledge based on sense-perception or intellectual apprehension should not be confounded with supersensuous knowledge4 ,although the disciple had listened to the teacher with unquestioning mind and was intellectually convinced of the truth of his words1 it was now necessary for him to prove by his own experience what he had heard4 ,guided by the teacher1 he sought within himself through meditation the meaning of ,brahman2 and having gained a new vision1 he approached the teacher once more4 ,,ii ,the disciple said3 ,i do not think ,i know ,it well1 nor do ,i think that ,i do not know ,it4 ,he among us who knows ,it truly1 knows 7what is meant by7 ,i know and also what is meant by ,i know ,it not4 ,this appears to be contradictory1 but it is not4 ,in the previous chapter we learned that ,brahman is distinct from the known and beyond the unknown4 ,the disciple1 realizing this1 says3 ,so far as mortal conception is concerned1 ,i do not think ,i know1 because ,i understand that ,it is beyond mind and speech2 yet from the higher point of view1 ,i cannot say that ,i do not know2 for the very fact that ,i exist1 that ,i can seek ,it1 shows that ,i know2 for ,it is the source of my being4 ,i do not know1 however1 in the sense of knowing the whole ,infinite ,ocean of existence4 ,the word knowledge is used ordinarily to signify acquaintance with phenomena only1 but man must transcend this relative knowledge before he can have a clear conception of ,god4 ,one who wishes to attain ,soul-consciousness must rise above matter4 ,the observation of material science being confined to the sense plane1 it ignores what is beyond4 ,therefore it must always be limited and subject to change4 ,it discovered atoms1 then it went further and discovered electrons1 and when it had found the one1 it had to drop the other2 so this kind of knowledge can never lead to the ultimate knowledge of the ,infinite1 because it is exclusive and not inclusive4 ,spiritual science is not merely a question of mind and brain1 it depends on the awakening of our latent higher consciousness4 ,,iii ,he who thinks he knows ,it not1 knows ,it4 ,he who thinks he knows ,it1 knows ,it not4 ,the true knowers think they can never know ,it 7because of ,its infinitude71 while the ignorant think they know ,it4 ,by this text the teacher confirms the idea that ,brahman is unthinkable1 because unconditioned4 ,therefore he says3 ,he who considers ,it beyond thought1 beyond sense-perception1 beyond mind and speech1 he alone has a true understanding of ,brahman4 ,they who judge a living being from his external form and sense faculties1 know him not2 because the real ,self of man is not manifested in his seeing1 hearing1 speaking4 ,his real ,self is that within by which he hears and speaks and sees4 ,in the same way he knows not ,brahman who thinks he knows ,it by name and form4 ,the arrogant and foolish man thinks he knows everything2 but the true knower is humble4 ,he says3 ,how can ,i know ,thee1 who art ,infinite and beyond mind and speech8 ,in the last portion of the text1 the teacher draws an impressive contrast between the attitude of the wise man who knows1 but thinks he does not know2 and that of the ignorant who does not know1 but thinks he knows4 ,,iv ,it 7,brahman7 is known1 when ,it is known in every state of consciousness4 7,through such knowledge7 one attains immortality4 ,by attaining this ,self1 man gains strength2 and by ,self-knowledge immortality is attained4 ,we have learned from the previous text that the ,brahman is unknown to those whose knowledge is limited to sense experience2 but ,he is not unknown to those whose purified intelligence perceives ,him as the basis of all states of consciousness and the essence of all things4 ,by this higher knowledge a man attains immortality1 because he knows that although his body may decay and die1 the subtle essence of his being remains untouched4 ,such an one also acquires unlimited strength1 because he identifies himself with the ultimate ,source4 ,the strength which comes from one's own muscle and brain or from one's individual power must be limited and mortal and therefore cannot lift one beyond death2 but through the strength which ,atma-gnana or ,self-knowledge gives1 immortality is reached4 ,whenever knowledge is based on direct perception of this undying essence1 one transcends all fear of death and becomes immortal4 ,v ,if one knows ,it here1 that is ,truth2 if one knows ,it not here1 then great is his loss4 ,the wise seeing the same ,self in all beings1 being liberated from this world1 become immortal4 ,part ,third ,i ,the ,brahman once won a victory for the ,devas4 ,through that victory of the ,brahman1 the ,devas became elated4 ,they thought1 ,this victory is ours4 ,this glory is ours4 ,brahman here does not mean a personal ,deity4 ,there is a ,brahma1 the first person of the ,hindu ,trinity2 but ,brahman is the ,absolute1 the ,one without a second1 the essence of all4 ,there are different names and forms which represent certain personal aspects of ,divinity1 such as ,brahma the ,creator1 ,vishnu the ,preserver and ,siva the ,transformer2 but no one of these can fully represent the ,whole4 ,brahman is the vast ocean of being1 on which rise numberless ripples and waves of manifestation4 ,from the smallest atomic form to a ,deva or an angel1 all spring from that limitless ocean of ,brahman1 the inexhaustible ,source of life4 ,no manifested form of life can be independent of its source1 just as no wave1 however mighty1 can be independent of the ocean4 ,nothing moves without that ,power4 ,he is the only ,doer4 ,but the ,devas thought3 ,this victory is ours1 this glory is ours4 ,,ii ,the ,brahman perceived this and appeared before them4 ,they did not know what mysterious form it was4 ,,iii ,they said to ,fire3 ,o ,jataveda 7,all-knowing76 ,find out what mysterious spirit this is4 ,he said3 ,yes4 ,,iv ,he ran towards it and ,he 7,brahman7 said to him3 ,who art thou8 ,i am ,agni1 ,i am ,jataveda1 he 7the ,fire-god7 replied4 ,v ,brahman asked3 ,what power resides in thee8 ,agni replied3 ,i can burn up all whatsoever exists on earth4 ,,vi ,brahman placed a straw before him and said3 ,burn this4 ,he 7,agni7 rushed towards it with all speed1 but was not able to burn it4 ,so he returned from there and said 7to the ,devas73 ,i was not able to find out what this great mystery is4 ,,vii ,then they said to ,vayu 7the ,air-god73 ,vayu6 ,find out what this mystery is4 ,he said3 ,yes4 ,,viii ,he ran towards it and ,he 7,brahman7 said to him3 ,who art thou8 ,i am ,vayu1 ,i am ,matarisva 7traveller of ,heaven71 he 7,vayu7 said4 ,,ix ,then the ,brahman said3 ,what power is in thee8 ,vayu replied3 ,i can blow away all whatsoever exists on earth4 ,x ,brahman placed a straw before him and said3 ,blow this away4 ,he 7,vayu7 rushed towards it with all speed1 but was not able to blow it away4 ,so he returned from there and said 7to the ,devas73 ,i was not able to find out what this great mystery is4 ,,xi ,then they said to ,indra3 ,o ,maghavan 7,worshipful ,one76 ,find out what this mystery is4 ,he said3 ,yes2 and ran towards it1 but it disappeared before him4 ,,xii ,then he saw in that very space a woman beautifully adorned1 ,uma of golden hue1 daughter of ,haimavat 7,himalaya74 ,he asked3 ,what is this great mystery8 ,here we see how the ,absolute assumes concrete form to give knowledge of ,himself to the earnest seeker4 ,brahman1 the impenetrable mystery1 disappeared and in ,his place appeared a personal form to represent ,him4 ,this is a subtle way of showing the difference between the ,absolute and the personal aspects of ,deity4 ,the ,absolute is declared to be unknowable and unthinkable1 but ,he assumes deified personal aspects to make ,himself known to ,his devotees4 ,thus ,uma1 daughter of the ,himalaya1 represents that personal aspect as the offspring of the ,infinite ,being2 while the ,himalaya stands as the symbol of the ,eternal1 ,unchangeable ,one4 ,part fourth ,i ,she 7,uma7 said3 ,it is ,brahman4 ,it is through the victory of ,brahman that ye are victorious4 ,then from her words1 he 7,indra7 knew that it 7that mysterious form7 was ,brahman4 ,uma replied to ,indra1 ,it is to ,brahman that you owe your victory4 ,it is through ,his power that you live and act4 ,he is the agent and you are all only instruments in ,his hands4 ,therefore your idea that ',this victory is ours1 this glory is ours1' is based on ignorance4 ,at once ,indra saw their mistake4 ,the ,devas1 being puffed up with vanity1 had thought they themselves had achieved the victory1 whereas it was ,brahman2 for not even a blade of grass can move without ,his command4 ,,ii ,therefore these ,devas1--,agni1 ,vayu and ,indra--excel other ,devas1 because they came nearer to ,brahman4 ,it was they who first knew this spirit as ,brahman4 ,,iii ,therefore ,indra excels all other ,devas1 because he came nearest to ,brahman1 and because he first 7before all others7 knew this spirit as ,brahman4 ,agni1 ,vayu and ,indra were superior to the other ,devas because they gained a closer vision2 and they were able to do this because they were purer2 while ,indra stands as the head of the ,devas1 because he realized the ,truth directly1 he reached ,brahman4 ,the significance of this is that whoever comes in direct touch with ,brahman or the ,supreme is glorified4 ,,iv ,thus the teaching of ,brahman is here illustrated in regard to the ,devas4 ,he dashed like lightning1 and appeared and disappeared just as the eye winks4 ,the teaching as regards the ,devas was that ,brahman is the only ,doer4 ,he had appeared before them in a mysterious form2 but the whole of the unfathomable ,brahman could not be seen in any definite form2 so at the moment of vanishing1 ,he manifested more of ,his immeasurable glory and fleetness of action by a sudden dazzling flash of light4 ,v ,next 7the teaching7 is regarding ,adhyatman 7the embodied ,soul74 ,the mind seems to approach ,him 7,brahman74 ,by this mind 7the seeker7 again and again remembers and thinks about ,brahman4 ,only by the mind can the seeker after knowledge approach ,brahman1 whose nature in glory and speed has been described as like unto a flash of lightning4 ,mind alone can picture the indescribable ,brahman2 and mind alone1 being swift in its nature1 can follow ,him4 ,it is through the help of this mind that we can think and meditate on ,brahman2 and when by constant thought of ,him the mind becomes purified1 then like a polished mirror it can reflect ,his ,divine ,glory4 ,,vi ,that ,brahman is called ,tadvanam 7object of adoration74 ,he is to be worshipped by the name ,tadvanam4 ,he who knows ,brahman thus1 is loved by all beings4 ,brahman is the object of adoration and the goal of all beings4 ,for this reason he should be worshipped and meditated upon as ,tadvanam4 ,whoever knows ,him in this aspect becomes one with ,him1 and serves as a clear channel through which the blessings of ,brahman flow out to others4 ,the knower of ,god partakes of all ,his lovable qualities and is therefore loved by all true devotees4 ,,vii ,the disciple asked3 ,o ,master1 teach me the ,upanishad4 7,the teacher replied37 ,the ,upanishad has been taught thee4 ,we have certainly taught thee the ,upanishad about ,brahman4 ,,viii ,the ,upanishad is based on tapas 7practice of the control of body1 mind and senses71 dama 7subjugation of the senses71 karma 7right performance of prescribed actions74 ,the ,vedas are its limbs4 ,truth is its support4 ,,ix ,he who knows this 7wisdom of the ,upanishad71 having been cleansed of all sin1 becomes established in the blissful1 eternal and highest abode of ,brahman1 in the highest abode of ,brahman4 ,here ends this ,upanishad4 ,this ,upanishad is called ,kena1 because it begins with the inquiry3 ,by whom 7,kena7 willed or directed does the mind go towards its object8 ,from whom comes life8 ,what enables man to speak1 to hear and see8 ,and the teacher in reply gives him the definition of ,brahman1 the ,source and ,basis of existence4 ,the spirit of the ,upanishads is always to show that no matter where we look or what we see or feel in the visible world1 it all proceeds from one ,source4 ,the prevailing note of all ,vedic teaching is this3 ,one tremendous ,whole becoming the world1 and again the world merging in that ,whole4 ,it also strives in various ways to define that ,source1 knowing which all else is known and without which no knowledge can be well established4 ,so here the teacher replies3 ,that which is the eye of the eye1 the ear of the ear1 that is the inexhaustible river of being which flows on eternally2 while bubbles of creation rise on the surface1 live for a time1 then burst4 ,the teacher1 however1 warns the disciple that this eye1 ear1 mind1 can never perceive ,it2 for ,it is that which illumines speech and mind1 which enables eye and ear and all sense-faculties to perform their tasks4 ,it is distinct from the known and also ,it is beyond the unknown4 ,he who thinks he knows ,it1 knows ,it not2 because ,it is never known by those who believe that ,it can be grasped by the intellect or by the senses2 but ,it can be known by him who knows ,it as the basis of all consciousness4 ,the knower of ,truth says1 ,i know ,it not1 because he realizes the unbounded1 infinite nature of the ,supreme4 ,thou art this 7the visible71 ,thou art ,that 7the invisible71 and ,thou art all that is beyond1 he declares4 ,the ordinary idea of knowledge is that which is based on sense preceptions2 but the knowledge of an illumined ,sage is not confined to his senses4 ,he has all the knowledge that comes from the senses and all that comes from ,spirit4 ,the special purpose of this ,upanishad is to give us the knowledge of the ,real1 that we may not come under the dominion of the ego by identifying ourselves with our body1 mind and senses4 ,mortals become mortals because they fall under the sway of ego and depend on their own limited physical and mental strength4 ,the lesson of the parable of the ,devas and ,brahman is that there is no real power1 no real doer except ,god4 ,he is the eye of the eye1 the ear of the ear2 and eyes1 ears1 and all our faculties have no power independent of ,him4 ,when we thus realize ,him as the underlying ,reality of our being1 we transcend death and become immortal4 ,,om6 ,,peace6 ,,peace6 ,,peace6