Katha

Verse 1

अशन् ह वै वाजश्रवसः सर्ववेदसं ददौ। तस्य ह नचिकेता नाम पुत्र आस॥१॥

Vājaśravasa, desiring (heavenly rewards), gave away all his wealth. He had a son named Naciketā.

Verse 2

तं ह कुमारं सन्तं दक्षिणासु नीयमानासु श्रद्धा आविवेश सोऽमन्यत ॥२॥

Now, while he was still a young boy, and the sacrificial gifts were being led away, faith (śraddhā) entered him, and he thought thus.

Verse 3

पीतोदका जग्धतृणा दुग्धदोहा निरिन्द्रिया:। अनन्दा नाम ते लोकास्तान् स गच्छति ता ददन् ॥३॥

They have drunk their water, eaten their grass, given their milk, and are devoid of strength. Those worlds are called 'joyless' (anandāḥ); he who gives such (cows) goes to those worlds.

Verse 4

स होवाच पितरं तत् कस्मै मां दास्यतीति। द्वितीयं तृतीयं तं होवाच मृत्यवे त्वा ददामीति॥४॥

He said to his father: 'To whom will you give me?' A second time, a third time, he said to him: 'To Death I give you.'

Verse 5

बहूनामेमि प्रथमो बहूनामेमि मध्यमः। किं स्विद्यमस्य कर्तव्यं यन्मयाद्य करिष्यति॥५॥

Among many I go as the first; among many I go as the middle. What indeed of Yama's should be done today, that I shall accomplish.

Verse 6

अनुपश्य यथा पूर्वे प्रतिपश्य तथापरे। सस्यमिव मर्त्यः पच्यते सस्यमिवाजायते पुनः॥६॥

Look back at those who came before; look forward at those who come after. Like corn, a mortal ripens; like corn, he is born again.

Verse 7

वैश्वानरः प्रविशत्यतिथिर्ब्राह्मणो गृहान्। तस्यैतां शान्तिं कुर्वन्ति हर वैवस्वतोदकम्॥

Vaishvanara [the fire-god] enters the house as a Brahmin guest. For him, they perform this peace-offering: 'Bring the water of Vaivasvata [Yama].'

Verse 8

आशा प्रतीक्षे संगतं सूनृतां च इष्टापूर्ते पुत्रपशूंश्च सर्वान्। एतद्वृड्क्ते पुरुषस्याल्पमेधसो यस्यानश्नन्वसति ब्राह्मणो गृहे॥८॥

Hope and expectation, association with the truthful, and all sacrificial works, sons and cattle, this belongs to the person of little understanding in whose house a Brahmin guest dwells without food.

Verse 9

तिस्रो रात्रीर्यदवात्सीर्गृहे मेऽनश्नन्ब्रह्मन्नतिथिर्नमस्यः। नमस्तेऽस्तु ब्रह्मन्स्वस्ति मेऽस्तु तस्मात्प्रतित्रीन्वरान्वृणीष्व॥९॥

O Brahmin, since you, a worthy guest, have dwelt in my house for three nights without food, homage be to you, O Brahmin. May welfare be mine. Therefore, choose three boons in return.

Verse 10

शान्तसकल्पः सुमना यथा स्याद्वीतमन्युर्गौरवं माभि मृत्यो। त्वत्प्रसृष्टं माभिवदेत्प्रतीत एतत्त्रयाणां प्रथमं वरं वृणे ॥१०॥

May I become peaceful, of controlled will, and of pure mind, free from anger, O Death; and may I not feel great fear. As one who has received your assurance, I choose the first of these three boons.

Verse 11

यथा पुरस्ताद् भविता प्रतीत औद्दालकिरारुणिर्मत्प्रसृष्टः। सुखं रात्रीः शयिता वीतमन्युस्त्वां ददृशिवान्मृत्युमुखात्प्रमुक्तम् ॥११॥

As one who has received assurance, Auddālaki Āruṇi shall be reconciled with me. He will sleep peacefully through the nights, free from anger, having seen you released from the mouth of death.

Verse 12

स्वर्गे लोके न भयं किञ्चनास्ति न तत्र त्वां न जरया बिभेति। उभे तीर्त्वाशनायापिपासे शोकातिगो मोदते स्वर्गलोके ॥१२॥

In the heavenly world there is no fear whatsoever; there one is not afraid of old age. Having crossed beyond both hunger and thirst, transcending sorrow, one rejoices in the heavenly world.

Verse 13

स त्वमग्नि स्वर्ग्यमध्येषि मृत्यों प्रब्रूहि त्वं श्रद्दधानाय मह्यम्। स्वर्गलोका अमृतत्वं भजन्त एतद् द्वितीयेन वृणे वरेण ॥१३॥

You, O Death, know that fire which leads to heaven. Teach it to me, who am full of faith. Those who attain the heavenly world partake of immortality. This I choose as my second boon.

Verse 14

प्र ते ब्रवीमि तदु मे निवोध स्वर्ग्यमग्निं नचिकेतः प्रजानन्। अनन्तलोकाप्तिमथो प्रतिष्ठां विद्धि त्वमेतं निहितं गुहायाम् ॥१४॥

I will tell you; learn it from me, O Nachiketa, knowing the fire that leads to heaven. Know that fire to be the attainment of the infinite world and its foundation, hidden in the secret cave of the heart.

Verse 15

लोकादिमग्निं तमुवाच तस्मै या इष्टका यावतीर्वा यथा वा। स चापि तत्प्रत्यवदद्यथोक्तमथास्य मृत्युः पुनरेवाह तुष्टः ॥१५॥

He told him the fire that is the beginning of the worlds, what bricks there are, how many, and how they are arranged. And he (Nachiketa) repeated it exactly as it was told. Then Death, being pleased, spoke again to him.

Verse 16

तमब्रवीत्प्रीयमाणो महात्मा वरं तवेहाद्य ददामि भूयः। तवैव नामा भवितायमग्निः सृक्ङां चेमामनेकरूपां गृहाण ॥१६॥

Being pleased, the great-souled one [Yama] said to him: 'Today I grant you another boon. This fire shall bear your name; accept this multi-formed necklace of beads.'

Verse 17

त्रिणाचिकेतस्त्रिभिरेत्य सन्धिं त्रिकर्मकृत्तरति जन्ममृत्यू। ब्रह्मजज्ञ देवमीड्यं विदित्वा निचाय्येमां शान्तिमत्यन्तमेति ॥१७॥

Having attained the three-fold union through the three Naciketa fires, the performer of the three-fold action crosses beyond birth and death. Having known Brahman, the adorable deity, and having firmly grasped this peace, one attains the ultimate state.

Verse 18

त्रिणाचिकेतस्त्रयमेतद्विदित्वा य एवं विद्वांश्चिनुते नाचिकेतम्। स मृत्युपाशानृ पुरतः प्रणोद्य शोकातिगो मोदते स्वर्गलोके ॥१८॥

Having known this three-fold Naciketa knowledge, and having chosen Naciketa in this manner, the wise one, having thrust aside the bonds of death from before him, transcends sorrow and rejoices in the heavenly world.

Verse 19

एष तेऽग्निर्नचिकेतः स्वर्ग्यो यमवृणीथा द्वितीयेन वरेण। एतमग्निं तवैव प्रवक्ष्यन्ति जनासस्तृतीयं वरं नचिकेतो वृणीष्व ॥१९॥

This is that fire, O Naciketas, which leads to heaven, which you have chosen by the second boon. People will proclaim this fire as yours alone. O Naciketas, choose the third boon.

Verse 20

येयं प्रेते विचिकित्सा मनुष्येऽस्तीत्येके नायमस्तीति चैके। एतद्विद्यामनुशिष्टस्त्वयाहं वराणामेष वरस्तृतीयः॥२०॥

There is this doubt about a man when he is dead: some say 'he exists,' others say 'he does not exist.' This I would know, taught by you. This is the third of the boons.

Verse 21

देवैरत्रापि विचिकित्सितं पुरा न हि सुविज्ञेयमणुरेष धर्मः। अन्यं वरं नचिकेतो वृणीष्व मा मोपरोत्सीरति मा सृजैनम् ॥२१॥

Even by the gods this was doubted in ancient times; for this dharma is not easily known, being subtle. O Naciketas, choose another boon. Do not press me further. Do not ask this of me.

Verse 22

देवैरत्रापि विचिकित्सितं किल त्वं च मृत्यो यत्र सुविज्ञेममात्थ। वक्ता चास्य त्वादृगन्यो न लभ्यो नान्यो वरस्तुल्य एतस्य कश्चित् ॥२२॥

Even by the gods this has been doubted about, O Death; and you have explained it well where it is difficult to understand. Another speaker like you is not to be found, nor any other boon equal to this.

Verse 23

शतायुषः पुत्रपौत्रान् वृणीष्व बहून् पशून् हस्तिहिरण्यमश्वान्। भूमेर्महदायतनं वृणीष्व स्वयं च जीव शरदो यावदिच्छसि ॥२३॥

Choose sons and grandsons of a hundred years, many cattle, elephants, gold, and horses. Choose a great expanse of land, and yourself live as many autumns as you desire.

Verse 24

एतत्तुल्यं यदि मन्यसे वरं वृणीष्व वित्तं चिरजीविकां च। महाभूभौ नचिकेतस्त्वमेधि कामानां त्वा कामभाजं करोमि ॥२४॥

If you consider any boon equal to this, choose wealth and long life. O Nachiketa, be a great ruler of the earth; I will make you an enjoyer of all desires.

Verse 25

ये ये कामा दुर्लभा मर्त्यलोके सर्वान् कामांश्छन्दतः प्रार्थयस्व। इमा रामाः सरथाः सतूर्या न हीदृशा लम्भनीया मनुष्यैः। आभिर्मत्प्रत्ताभिः परिचारयस्व नचिकेतो मरणं मानुप्राक्षीः॥

Whatever desires are difficult to obtain in the mortal world, ask for all those desires according to your wish. These women with chariots and attendants are not to be obtained by men. By these, which have been granted by me, enjoy yourself. O Naciketas, do not ask about death.

Verse 26

श्वो भावा मर्त्यस्य यदन्तकैतत् सर्वेन्द्रियाणां जरयन्ति तेजः। अपि सर्वम् जीवितमल्पमेव तवैव वाहास्तव नृत्यगीते॥

These things that are of tomorrow, O mortal, decay the vigor of all the senses. Even the whole life is short indeed. Yours alone are the vehicles, yours the dance and song.

Verse 27

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

A human being cannot be satisfied by wealth. We shall obtain wealth if we have seen you. We shall live as long as you will rule. That boon alone is to be chosen by me.

Verse 28

अजीर्यताममृतानामुपेत्य जीर्यन्मर्त्यः क्वधःस्थः प्रजानन्। अभिध्यायन्वर्णरतिप्रमोदानतिदीर्घे जीविते को रमेत ॥२८॥

Having approached the imperishable state of the immortals, the mortal who decays, where could he stand below? Knowing this, who would delight in a long life, while desiring the pleasures of beauty and love?

Verse 29

यस्मिन्निदं विचिकित्सन्ति मृत्यो यत्साम्पराये महति ब्रूहि नस्तत्। योऽयं वरो गूढमनुप्रविष्टो नान्यं तस्मान्नचिकेता वृणीते ॥२९॥

That about which there is doubt in the matter of death, and what lies in the great beyond, tell us that. This boon has entered a hidden place; therefore, Nachiketa chooses no other boon.

Verse 1

अन्यच्छेयोऽन्यदुतैव प्रेयस्ते उभे नानार्भे पुरुषं सिनीतः। तयोः श्रेय आददानस्य साधु भवति हीयतेऽर्थाद्य उ प्रेयो वृणीते ॥१॥

The good is one thing, the pleasant is another; both bind a person to different goals. Of these two, choosing the good leads to well-being, but choosing the pleasant causes one to miss the goal.

Verse 2

श्रेयश्च प्रेयश्च मनुष्यमेतस्तौ सम्परीत्य विविनक्ति धीरः। श्रेयो हि धीरोऽभिप्रेयसो वृणीते प्रेयो मन्दो योगक्षेमाद् वृणीते॥

Both the good (śreya) and the pleasant (preya) approach a human being. The wise one, having considered them well, distinguishes between them. The wise one indeed chooses the good over the pleasant; the foolish one chooses the pleasant for the sake of worldly security and prosperity.

Verse 3

स त्वं प्रियान् प्रियरूपांश्च कामानभिध्यायन्नचिकेतोऽत्यस्त्राक्षीः। नैतां सृष्टिं वित्तमयीमवाप्तो यस्यां मज्जन्ति बहवो मनुष्याः॥

You, O Nachiketa, having reflected upon the desirable objects and desires in their pleasing forms, have rejected them. You have not accepted this wealth-creating creation in which many human beings sink.

Verse 4

दूरमेते विपरीत विषूची अविद्या या च विद्येति ज्ञाता। विद्याभीप्सितं नचिकेतसं मन्ये न त्वा कामा बहवोऽलोलुपन्त॥

Far apart and divergent are these two - ignorance (avidya) and what is known as knowledge (vidya). I consider Nachiketa as one who desires knowledge. The many desires have not seduced you.

Verse 5

अविद्यायामन्तरे वर्तमानः स्वयं धीराः पण्डितम्मन्यमानाः। दन्द्रम्यमाणाः परियन्ति मूढा अन्धेनैव नीयमाना यथान्धाः॥५॥

Abiding in the midst of ignorance, considering themselves wise and learned, the deluded ones wander about like blind men led by the blind, going around again and again.

Verse 6

न साम्परायः प्रतिभाति बालं प्रमाद्यन्तं वित्तमोहेन मूढम्। अयं लोको नास्ति पर इति मानी पुनः पुनर्वशमापद्यते मे॥६॥

The hereafter does not shine before the foolish one, who is deluded by the lure of wealth and remains careless. Thinking 'this world alone exists, there is no other,' he falls again and again under my sway.

Verse 7

श्रवणायापि बहुरभिर्यो न लक्ष्यः श्रृण्वन्तोपि बहवो यं न विद्युः। आश्चर्यो वक्ता कुशलोस्य लब्धाश्चर्यो ज्ञाता कुशलानुशिष्टः॥७॥

That which is not perceived even by many who hear, and which many who hear do not know - wonderful is the speaker, skilled is the finder, wonderful is the knower, well-taught by the skilled.

Verse 8

न नरेणावरेण प्रोक्त एष सुविज्ञेयो बहुधा चिन्त्यमानः। अनन्यप्रोक्ते गतिरत्र नास्ति अणीयान् ह्यतर्क्यमणुप्रमाणात् ॥८॥

This [Self] cannot be attained by instruction from an inferior person, nor can it be easily known when pondered in many ways. When taught by one who has no other [identity], there is no other path here. For it is subtler than the subtle, beyond logical reasoning, beyond measure.

Verse 9

नैषा तर्केण मतिरापनेया प्रोक्तान्येनैव सुज्ञानाय प्रेष्ठ। यां त्वमापः सत्यधृतिर्बतासि त्वादृङ्नो भूयान्नचिकेतः प्रष्टा ॥९॥

This understanding cannot be attained through reasoning; it is declared by another [teacher] alone for clear knowledge, O dear one. That which you have attained - steadfast in truth - you are indeed. May we obtain such a questioner as Nachiketa.

Verse 10

जानाम्यहं शेवधिरित्यनित्यं न ह्यध्रुवैः प्राप्यते हि ध्रुवं तत्। ततो मया नाचिकेतश्चितोऽग्निः अनित्यैर्द्रव्यैः प्राप्तवानस्मि नित्यम् ॥१०॥

I know that treasure is impermanent, for the eternal cannot be attained through impermanent means. Therefore, I have kindled the Nachiketa fire; through impermanent things, I have attained the eternal.

Verse 11

कामस्याप्तिं जगतः प्रतिष्ठां क्रतोरानन्त्यमभयस्य पारम्। स्तोममहदुरुगायं प्रतिष्ठां दृष्ट्वा धृत्या धीरो नचिकेतोऽत्यस्राक्षीः ॥११॥

Having seen the attainment of desire, the foundation of the world, the endlessness of the sacrifice, the far shore of fearlessness, the great hymn, the wide-moving foundation, the wise Nachiketa, with steadfastness, released [his desires].

Verse 12

तं दुर्दर्शं गूढमनुप्रविष्टं गुहाहितं गह्वरेष्ठं पुराणम्। अध्यात्मयोगाधिगमेन देवं मत्वा धीरो हर्षशोकौ जहाति ॥१२॥

Him who is difficult to see, hidden, entered within, placed in the cave, dwelling in the secret place, ancient, having known that deity through the yoga of the inner self, the wise one transcends joy and sorrow.

Verse 13

एतच्छ्रुत्वा सम्परिगृह्य मर्त्यः प्रवृह्य धर्म्यमणुमेतमाप्य। स मोदते मोदनीयँ हि लब्ध्वा विवृतँ सद्म नचिकेतसं मन्ये ॥१३॥

Having heard this and fully grasped it, the mortal, having extracted this subtle dharma, attains it. He rejoices, having obtained that which is worthy of joy. I consider Nachiketa to have [attained] the revealed abode.

Verse 14

अन्यत्र धर्मादन्यत्राधर्मादन्यत्रास्मात्कृताकृतात् । अन्यत्र भूताच्च भव्याच्च यत्तत्पश्यसि तद्वद ॥१४॥

Other than dharma, other than adharma, other than this (realm) of the done and the not-done; other than the past and other than the future—whatever That is which you see, tell me That.

Verse 15

सर्वे वेदा यत्पदमामनन्ति तपांसि सर्वाणि च यद्वदन्ति । यदिच्छन्तो ब्रह्मचर्यं चरन्ति तत्ते पदं संग्रहेण ब्रवीम्योमित्येतत् ॥१५॥

That goal which all the Vedas proclaim, and which all austerities speak of; desiring which they practice brahmacarya— that goal I tell you briefly: ‘Om’—this.

Verse 16

एतद्ध्येवाक्षरं ब्रह्म एतद्ध्येवाक्षरं परम् । एतद्ध्येवाक्षरं ज्ञात्वा यो यदिच्छति तस्य तत् ॥१६॥

For this indeed is the imperishable (akṣara) Brahman; this indeed is the imperishable Supreme. Having known this imperishable, whatever one desires—his is that.

Verse 17

एतदालम्बनं श्रेष्ठमेतदालम्बनं परम्। एतदालम्बनं ज्ञात्वा ब्रह्मलोके महीयते॥१७॥

This support is the best, this support is the supreme. Having known this support, one is glorified in the world of Brahman.

Verse 18

न जायते म्रियते वा विपश्चिन्नायं कुतश्चिन्न बभूव कश्चित्। अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे॥१८॥

The wise one is not born, nor does it die; this one did not come from anywhere, nor did it become anyone. Unborn, eternal, everlasting, ancient, it is not killed when the body is killed.

Verse 19

हन्ता चेन्मन्यते हन्तुं हतश्चेन्मन्यते हतम्। उभौ तौ न विजानीतो नायमन्ति न हन्यते॥१९॥

If the killer thinks 'I kill,' if the killed thinks 'I am killed,' both of them do not understand. This one does not kill, nor is it killed.

Verse 20

अणोरणीयान्महतो महीयानात्माऽस्य जन्तोर्निहितो गुहायाम्। तमक्रतुः पश्यति वीतशोको धातुप्रसादान्महिमानमात्मनः ॥२०॥

Smaller than the small, greater than the great, the Self is seated in the heart of this living being. One who is free from desires sees Him, becoming free from sorrow, through the grace of the Creator, the glory of the Self.

Verse 21

आसीनो दूरं व्रजति शयानो याति सर्वतः। कस्तं मदामदं देवं मदन्यो ज्ञातुमर्हति ॥२१॥

Seated, He travels far; lying down, He goes everywhere. Who else but I can know that God who rejoices in Himself and is beyond delight?