Katha Upanishad — Chapter 2
KaU 2.1
अन्यच् छ्रेयो ऽन्यद् उतैव प्रेयस् ते उभे नानार्थे पुरुषं सिनीतः तयोः श्रेय आददानस्य साधु भवति हीयते ऽर्थाद् य उ प्रेयो वृणीते
anyac chreyo 'nyad utaiva preyas te ubhe nānārthe puruṣaṃ sinītaḥ tayoḥ śreya ādadānasya sādhu bhavati hīyate 'rthād ya u preyo vṛṇīte
Death said: "The good is one thing, the pleasant another; these two, having different objects, chain a man. It is well with him who clings to the good; he who chooses the pleasant, misses his end.
— tr. F. Max Müller (SBE, 1879/1884) (public domain)
KaU 2.2
श्रेयश् च प्रेयश् च मनुष्यम् एतस् तौ संपरीत्य विविनक्ति धीरः श्रेयो हि धीरो ऽभि प्रेयसो वृणीते प्रेयो मन्दो योगक्षेमाद् वृणीते
śreyaś ca preyaś ca manuṣyam etas tau saṃparītya vivinakti dhīraḥ śreyo hi dhīro 'bhi preyaso vṛṇīte preyo mando yogakṣemād vṛṇīte
The good and the pleasant approach man: the wise goes round about them and distinguishes them. Yea, the wise prefers the good to the pleasant, but the fool chooses the pleasant through greed and avarice.
— tr. F. Max Müller (SBE, 1879/1884) (public domain)
KaU 2.3
स त्वं प्रियान् प्रियरूपांश् च कामान् अभिध्यायन् नचिकेतो ऽत्यस्राक्षीः नैतां सृङ्कां वित्तमयीम् अवाप्तो यस्यां मज्जन्ति बहवो मनुष्याः
sa tvaṃ priyān priyarūpāṃś ca kāmān abhidhyāyan naciketo 'tyasrākṣīḥ naitāṃ sṛṅkāṃ vittamayīm avāpto yasyāṃ majjanti bahavo manuṣyāḥ
Thou, O Nakiketas, after pondering all pleasures that are or seem delightful, hast dismissed them all. Thou hast not gone into the road that leadeth to wealth, in which many men perish.
— tr. F. Max Müller (SBE, 1879/1884) (public domain)
KaU 2.4
दूरम् एते विपरीते विषूची अविद्या या च विद्येति ज्ञाता विद्याभीप्सिनं नचिकेतसं मन्ये न त्वा कामा बहवो ऽलोलुपन्त
dūram ete viparīte viṣūcī avidyā yā ca vidyeti jñātā vidyābhīpsinaṃ naciketasaṃ manye na tvā kāmā bahavo 'lolupanta
Wide apart and leading to different points are these two, ignorance, and what is known as wisdom. I believe Nakiketas to be one who desires knowledge, for even many pleasures did not tear thee away.
— tr. F. Max Müller (SBE, 1879/1884) (public domain)
KaU 2.5
अविद्यायाम् अन्तरे वर्तमानाः स्वयं धीराः पण्डितं मन्यमानाः दन्द्रम्यमाणाः परियन्ति मूढा अन्धेनैव नीयमाना यथान्धाः
avidyāyām antare vartamānāḥ svayaṃ dhīrāḥ paṇḍitaṃ manyamānāḥ dandramyamāṇāḥ pariyanti mūḍhā andhenaiva nīyamānā yathāndhāḥ
Fools dwelling in darkness, wise in their own conceit, and puffed up with vain knowledge, go round and round, staggering to and fro, like blind men led by the blind.
— tr. F. Max Müller (SBE, 1879/1884) (public domain)
KaU 2.6
न साम्परायः प्रतिभाति बालं प्रमाद्यन्तं वित्तमोहेन मूढम् अयं लोको नास्ति पर इति मानी पुनः पुनर् वशम् आपद्यते मे
na sāmparāyaḥ pratibhāti bālaṃ pramādyantaṃ vittamohena mūḍham ayaṃ loko nāsti para iti mānī punaḥ punar vaśam āpadyate me
The Hereafter never rises before the eyes of the careless child, deluded by the delusion of wealth. "This is the world," he thinks, "there is no other;" — thus he falls again and again under my sway.
— tr. F. Max Müller (SBE, 1879/1884) (public domain)
KaU 2.7
श्रवणायापि बहुभिर् यो न लभ्यः शृण्वन्तो ऽपि बहवो यं न विद्युः आश्चर्यो वक्ता कुशलो ऽस्य लब्धा आश्चर्यो ज्ञाता कुशलानुशिष्टः
śravaṇāyāpi bahubhir yo na labhyaḥ śṛṇvanto 'pi bahavo yaṃ na vidyuḥ āścaryo vaktā kuśalo 'sya labdhā āścaryo jñātā kuśalānuśiṣṭaḥ
He (the Self) of whom many are not even able to hear, whom many, even when they hear of him, do not comprehend; wonderful is a man, when found, who is able to teach him (the Self); wonderful is he who comprehends him, when taught by an able teacher.
— tr. F. Max Müller (SBE, 1879/1884) (public domain)
KaU 2.8
न नरेणावरेण प्रोक्त एष सुविज्ञेयो बहुधा चिन्त्यमानः अनन्यप्रोक्ते गतिर् अत्र नास्त्य् अणीयान् ह्य् अतर्क्यम् अणुप्रमाणात्
na nareṇāvareṇa prokta eṣa suvijñeyo bahudhā cintyamānaḥ ananyaprokte gatir atra nāsty aṇīyān hy atarkyam aṇupramāṇāt
That (Self), when taught by an inferior man, is not easy to be known, even though often thought upon; unless it be taught by another, there is no way to it, for it is inconceivably smaller than what is small.
— tr. F. Max Müller (SBE, 1879/1884) (public domain)
KaU 2.9
नैषा तर्केण मतिर् आपनेया प्रोक्तान्येनैव सुज्ञानाय प्रेष्ठ यां त्वम् आपः सत्यधृतिर् बतासि त्वादृङ् नो भूयान् नचिकेतः प्रेष्टा
naiṣā tarkeṇa matir āpaneyā proktānyenaiva sujñānāya preṣṭha yāṃ tvam āpaḥ satyadhṛtir batāsi tvādṛṅ no bhūyān naciketaḥ preṣṭā
That doctrine is not to be obtained by argument, but when it is declared by another, then, O dearest, it is easy to understand. Thou hast obtained it now; thou art truly a man of true resolve. May we have always an inquirer like thee!"
— tr. F. Max Müller (SBE, 1879/1884) (public domain)
KaU 2.10
जानाम्य् अहं शेवधिर् इत्य् अनित्यं न ह्य् अध्रुवैः प्राप्यते हि ध्रुवं तत् ततो मया नाचिकेतश् चितो ऽग्निर् अनित्यैर् द्रव्यैः प्राप्तवान् अस्मि नित्यम्
jānāmy ahaṃ śevadhir ity anityaṃ na hy adhruvaiḥ prāpyate hi dhruvaṃ tat tato mayā nāciketaś cito 'gnir anityair dravyaiḥ prāptavān asmi nityam
Nakiketas said: "I know that what is called a treasure is transient, for that eternal is not obtained by things which are not eternal. Hence the Nâkiketa fire(sacrifice) has been laid by me (first); then by means of transient things, I have obtained what is not transient (the teaching of Yama)."
— tr. F. Max Müller (SBE, 1879/1884) (public domain)
KaU 2.11
कामस्य आप्तिं जगतः प्रतिष्ठां क्रतोर् अनन्त्यम् अभयस्य पारम् स्तोममहद् उरुगायं प्रतिष्ठां दृष्ट्वा धृत्या धीरो नचिकेतो ऽत्यस्राक्षीः
kāmasya āptiṃ jagataḥ pratiṣṭhāṃ krator anantyam abhayasya pāram stomamahad urugāyaṃ pratiṣṭhāṃ dṛṣṭvā dhṛtyā dhīro naciketo 'tyasrākṣīḥ
Yama said: "Though thou hadst seen the fulfilment of all desires, the foundation of the world, the endless rewards of good deeds, the shore where there is no fear, that which is magnified by praise, the wide abode, the rest, yet being wise thou hast with firm resolve dismissed it all.
— tr. F. Max Müller (SBE, 1879/1884) (public domain)
KaU 2.12
तं दुर्दर्शं गूढम् अनुप्रविष्टं गुहाहितं गह्वरेष्ठं पुराणम् अध्यात्मयोगाधिगमेन देवं मत्वा धीरो हर्षशोकौ जहाति
taṃ durdarśaṃ gūḍham anupraviṣṭaṃ guhāhitaṃ gahvareṣṭhaṃ purāṇam adhyātmayogādhigamena devaṃ matvā dhīro harṣaśokau jahāti
The wise who, by means of meditation on his Self, recognises the Ancient, who is difficult to be seen, who has entered into the dark, who is hidden in the cave, who dwells in the abyss, as God, he indeed leaves joy and sorrow far behind."
— tr. F. Max Müller (SBE, 1879/1884) (public domain)
KaU 2.13
एतच् छ्रुत्वा संपरिगृह्य मर्त्यः प्रवृह्य धर्म्यम् अणुम् एतम् आप्य स मोदते मोदनीयं हि लब्ध्वा विवृतं सद्म नचिकेतसं मन्ये
etac chrutvā saṃparigṛhya martyaḥ pravṛhya dharmyam aṇum etam āpya sa modate modanīyaṃ hi labdhvā vivṛtaṃ sadma naciketasaṃ manye
A mortal who has heard this and embraced it, who has separated from it all qualities, and has thus reached the subtle Being, rejoices, because he has obtained what is a cause for rejoicing. The house (of Brahman) is open, I believe, O Nakiketas."
— tr. F. Max Müller (SBE, 1879/1884) (public domain)
KaU 2.14
अन्यत्र धर्माद् अन्यत्राधर्माद् अन्यत्रास्मात् कृताकृतात् अन्यत्र भूताच् च भव्याच् च यत् तत् पश्यसि तद् वद
anyatra dharmād anyatrādharmād anyatrāsmāt kṛtākṛtāt anyatra bhūtāc ca bhavyāc ca yat tat paśyasi tad vada
Nakiketas said: "That which thou seest as neither this nor that, as neither effect nor cause, as neither past nor future, tell me that."
— tr. F. Max Müller (SBE, 1879/1884) (public domain)
KaU 2.15
सर्वे वेदा यत् पदम् आमनन्ति तपांसि सर्वाणि च यद् वदन्ति यद् इच्छन्तो ब्रह्मचर्यं चरन्ति तत् ते पदं संग्रहेण ब्रवीमि । ओम् इत्य् एतत्
sarve vedā yat padam āmananti tapāṃsi sarvāṇi ca yad vadanti yad icchanto brahmacaryaṃ caranti tat te padaṃ saṃgraheṇa bravīmi / om ity etat
Yama said: "That word (or place) which all - the Vedas record, which all penances proclaim, which men desire when they live as religious students, that word I tell thee briefly, it is Om.
— tr. F. Max Müller (SBE, 1879/1884) (public domain)
KaU 2.16
एतद् ध्य् एवाक्षरं ब्रह्म एतद् ध्य् एवाक्षरं परम् एतद् ध्य् एवाक्षरं ज्ञात्वा यो यद् इच्छति तस्य तत्
etad dhy evākṣaraṃ brahma etad dhy evākṣaraṃ param etad dhy evākṣaraṃ jñātvā yo yad icchati tasya tat
That (imperishable) syllable means Brahman, that syllable means the highest (Brahman); he who knows that syllable, whatever he desires,is his.
— tr. F. Max Müller (SBE, 1879/1884) (public domain)
KaU 2.17
एतद् आलम्बनं श्रेष्ठम् एतद् आलम्बनं परम् एतद् आलम्बनं ज्ञात्वा ब्रह्मलोके महीयते
etad ālambanaṃ śreṣṭham etad ālambanaṃ param etad ālambanaṃ jñātvā brahmaloke mahīyate
This is the best support, this is the highest support; he who knows that support is magnified in the world of Brahmâ.
— tr. F. Max Müller (SBE, 1879/1884) (public domain)
KaU 2.18
न जायते म्रियते वा विपश्चिन् नायं कुतश्चिन् न बभूव कश्चित् अजो नित्यः शाश्वतो ऽयं पुराणो न हन्यते हन्यमाने शरीरे
na jāyate mriyate vā vipaścin nāyaṃ kutaścin na babhūva kaścit ajo nityaḥ śāśvato 'yaṃ purāṇo na hanyate hanyamāne śarīre
The knowing (Self) is not born, it dies not; it sprang from nothing, nothing sprang from it. The Ancient is unborn, eternal, everlasting; he is not killed, though the body is killed.
— tr. F. Max Müller (SBE, 1879/1884) (public domain)
KaU 2.19
हन्ता चेन् मन्यते हन्तुं हतश् चेन् मन्यते हतम् उभौ तौ न विजानीतो नायं हन्ति न हन्यते
hantā cen manyate hantuṃ hataś cen manyate hatam ubhau tau na vijānīto nāyaṃ hanti na hanyate
If the killer thinks that he kills, if the killed thinks that he is killed, they do not understand; for this one does not kill, nor is that one killed.
— tr. F. Max Müller (SBE, 1879/1884) (public domain)
KaU 2.20
अणोर् अणीयान् महतो महीयान् आत्मास्य जन्तोर् निहितो गुहायाम् तम् अक्रतुः पश्यति वीतशोको धातुप्रसादान् महिमानम् आत्मनः
aṇor aṇīyān mahato mahīyān ātmāsya jantor nihito guhāyām tam akratuḥ paśyati vītaśoko dhātuprasādān mahimānam ātmanaḥ
The Self, smaller than small, greater than great, is hidden in the heart of that creature. A man who is free from desires and free from grief, sees the majesty of the Self by the grace of the Creator.
— tr. F. Max Müller (SBE, 1879/1884) (public domain)
KaU 2.21
आसीनो दूरं व्रजति शयानो याति सर्वतः कस् तं मदामदं देवं मद् अन्यो ज्ञातुम् अर्हति
āsīno dūraṃ vrajati śayāno yāti sarvataḥ kas taṃ madāmadaṃ devaṃ mad anyo jñātum arhati
Though sitting still, he walks far; though lying down, he goes everywhere. Who, save myself, is able to know that God who rejoices and rejoices not?
— tr. F. Max Müller (SBE, 1879/1884) (public domain)
KaU 2.22
अशरीरं शरीरेषु अनवस्थेष्व् अवस्थितम् महान्तं विभुम् आत्मानं मत्वा धीरो न शोचति
aśarīraṃ śarīreṣu anavastheṣv avasthitam mahāntaṃ vibhum ātmānaṃ matvā dhīro na śocati
The wise who knows the Self as bodiless within the bodies, as unchanging among changing things, as great and omnipresent, does never grieve.
— tr. F. Max Müller (SBE, 1879/1884) (public domain)
KaU 2.23
नायम् आत्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन यम् एवैष वृणुते तेन लभ्यस् तस्यैष आत्मा विवृणुते तनूं स्वाम्
nāyam ātmā pravacanena labhyo na medhayā na bahunā śrutena yam evaiṣa vṛṇute tena labhyas tasyaiṣa ātmā vivṛṇute tanūṃ svām
That Self cannot be gained by the Veda, nor by understanding, nor by much learning. He whom the Self chooses, by him the Self can be can gained. The Self chooses him (his body) as his own.
— tr. F. Max Müller (SBE, 1879/1884) (public domain)
KaU 2.24
नाविरतो दुश्चरितान् नाशान्तो नासमाहितः नाशान्तमानसो वापि प्रज्ञानेनैनम् आप्नुयात्
nāvirato duścaritān nāśānto nāsamāhitaḥ nāśāntamānaso vāpi prajñānenainam āpnuyāt
But he who has not first turned away from his wickedness, who is not tranquil, and subdued, or whose mind is not at rest, he can never obtain the Self (even) by knowledge.
— tr. F. Max Müller (SBE, 1879/1884) (public domain)
KaU 2.25
यस्य ब्रह्म च क्षत्रं च उभे भवत ओदनः मृत्युर् यस्योपसेचनं क इत्था वेद यत्र सः
yasya brahma ca kṣatraṃ ca ubhe bhavata odanaḥ mṛtyur yasyopasecanaṃ ka itthā veda yatra saḥ
Who then knows where He is, He to whom the Brahmans and Kshatriyas are (as it were) but food, and death itself a condiment?"
— tr. F. Max Müller (SBE, 1879/1884) (public domain)