Katha Upanishad — Chapter 4
KaU 4.1
पराञ्चि खानि व्यतृणत् स्वयंभूस् तस्मात् पराङ् पश्यति नान्तरात्मन् कश्चिद् धीरः प्रत्यग् आत्मानम् ऐक्षद् आवृत्तचक्षुर् अमृतत्वम् इच्छन्
parāñci khāni vyatṛṇat svayaṃbhūs tasmāt parāṅ paśyati nāntarātman kaścid dhīraḥ pratyag ātmānam aikṣad āvṛttacakṣur amṛtatvam icchan
Death said: "The Self-existent pierced the openings (of the senses) so that they turn forward; therefore man looks forward, not backward into himself. Some wise man, however, with his eyes closed and wishing for immortality, saw the Self behind.
— tr. F. Max Müller (SBE, 1879/1884) (public domain)
KaU 4.2
पराचः कामान् अनुयन्ति बालास् ते मृत्योर् यन्ति विततस्य पाशम् अथ धीरा अमृतत्वं विदित्वा ध्रुवम् अध्रुवेष्व् इह न प्रार्थयन्ते
parācaḥ kāmān anuyanti bālās te mṛtyor yanti vitatasya pāśam atha dhīrā amṛtatvaṃ viditvā dhruvam adhruveṣv iha na prārthayante
Children follow after outward pleasures, and fall into the snare of wide-spread death. Wise men only, knowing the nature of what is immortal, do not look for anything stable here among things unstable.
— tr. F. Max Müller (SBE, 1879/1884) (public domain)
KaU 4.3
येन रूपं रसं गन्धं शब्दान् स्पर्शींश् च मैथुनान् एतेनैव विजानाति किम् अत्र परिशिष्यते । एतद् वै तत्
yena rūpaṃ rasaṃ gandhaṃ śabdān sparśīṃś ca maithunān etenaiva vijānāti kim atra pariśiṣyate / etad vai tat
That by which we know form, taste, smell, sounds, and loving touches, by that also we know what exists besides. This is that (which thou hast asked for).
— tr. F. Max Müller (SBE, 1879/1884) (public domain)
KaU 4.4
स्वप्नान्तं जागरितान्तं चोभौ येनानुपश्यति महान्तं विभुम् आत्मानं मत्वा धीरो न शोचति
svapnāntaṃ jāgaritāntaṃ cobhau yenānupaśyati mahāntaṃ vibhum ātmānaṃ matvā dhīro na śocati
The wise, when he knows that that by which he perceives all objects in sleep or in waking is the great omnipresent Self, grieves no more.
— tr. F. Max Müller (SBE, 1879/1884) (public domain)
KaU 4.5
य इमं मध्वदं वेद आत्मानं जीवम् अन्तिकात् ईशानं भूतभव्यस्य न ततो विजुगुप्सते । एतद् वै तत्
ya imaṃ madhvadaṃ veda ātmānaṃ jīvam antikāt īśānaṃ bhūtabhavyasya na tato vijugupsate / etad vai tat
He who knows this living soul, which eats honey (perceives objects) as being the Self, always near, the Lord of the past and the future, henceforward fears no more. This is that.
— tr. F. Max Müller (SBE, 1879/1884) (public domain)
KaU 4.6
यः पूर्वं तपसो जातम् अद्भ्यः पूर्वम् अजायत गुहां प्रविश्य तिष्ठन्तं यो भूतेभिर् व्यपश्यत । एतद् वै तत्
yaḥ pūrvaṃ tapaso jātam adbhyaḥ pūrvam ajāyata guhāṃ praviśya tiṣṭhantaṃ yo bhūtebhir vyapaśyata / etad vai tat
He who (knows) him who was born first from the brooding heat (for he was born before the water), who, entering into the heart, abides therein, and was perceived from the elements. This is that.
— tr. F. Max Müller (SBE, 1879/1884) (public domain)
KaU 4.7
या प्राणेन संभवति अदितिर् देवतामयी गुहां प्रविश्य तिष्ठन्तीं या भूतेभिर् व्यजायत । एतद् वै तत्
yā prāṇena saṃbhavati aditir devatāmayī guhāṃ praviśya tiṣṭhantīṃ yā bhūtebhir vyajāyata / etad vai tat
(He who knows) Aditi also, who is one with all deities, who arises with Prâna (breath or Hiranyagarbha), who, entering into the heart, abides therein, and was born from the elements. This is that.
— tr. F. Max Müller (SBE, 1879/1884) (public domain)
KaU 4.8
अरण्योर् निहितो जातवेदा गर्भ इव सुभृतो गर्भिणीभिः दिवेदिव ईड्यो जागृवद्भिर् हविष्मद्भिर् मनुष्येभिर् अग्निः । एतद् वै तत्
araṇyor nihito jātavedā garbha iva subhṛto garbhiṇībhiḥ divediva īḍyo jāgṛvadbhir haviṣmadbhir manuṣyebhir agniḥ / etad vai tat
There is Agni (fire), the all-seeing, hidden in the two fire-sticks, well-guarded like a child (in the womb) by the mother, day after day to be adored by men when they awake and bring oblations. This is that.
— tr. F. Max Müller (SBE, 1879/1884) (public domain)
KaU 4.9
यतश् चोदेति सूर्यो अस्तं यत्र च गच्छति तं देवाः सर्वे अर्पितास् तद् उ नात्येति कश्चन । एतद् वै तत्
yataś codeti sūryo astaṃ yatra ca gacchati taṃ devāḥ sarve arpitās tad u nātyeti kaścana / etad vai tat
And that whence the sun rises, and whither it goes to set, there all the Devas are contained, and no one goes beyond. This is that.
— tr. F. Max Müller (SBE, 1879/1884) (public domain)
KaU 4.10
यद् एवेह तद् अमुत्र यद् अमुत्र तद् अन्व् इह मृत्योः स मृत्युम् आप्नोति य इह नानेव पश्यति
yad eveha tad amutra yad amutra tad anv iha mṛtyoḥ sa mṛtyum āpnoti ya iha nāneva paśyati
What is here (visible in the world), the same is there (invisible in Brahman); and what is there, the same is here. He who sees any difference here (between Brahman and the world), goes from death to death.
— tr. F. Max Müller (SBE, 1879/1884) (public domain)
KaU 4.11
मनसैवेदम् आप्तव्यं नेह नानास्ति किंचन मृत्योः स मृत्युं गच्छति य इह नानेव पश्यति
manasaivedam āptavyaṃ neha nānāsti kiṃcana mṛtyoḥ sa mṛtyuṃ gacchati ya iha nāneva paśyati
Even by the mind this (Brahman) is to be obtained, and then there is no difference whatsoever. He goes from death to death who sees any difference here.
— tr. F. Max Müller (SBE, 1879/1884) (public domain)
KaU 4.12
अङ्गुष्ठमात्रः पुरुषो मध्य आत्मनि तिष्ठति ईशानो भूतभव्यस्य न ततो विजुगुप्सते । एतद् वै तत्
aṅguṣṭhamātraḥ puruṣo madhya ātmani tiṣṭhati īśāno bhūtabhavyasya na tato vijugupsate / etad vai tat
The person (purusha), of the size of a thumb, stands in the middle of the Self (body ?), as lord of the past and the future, and henceforward fears no more. This is that.
— tr. F. Max Müller (SBE, 1879/1884) (public domain)
KaU 4.13
अङ्गुष्ठमात्रः पुरुषो ज्योतिर् इव अधूमकः ईशानो भूतभव्यस्य स एवाद्य स उ श्वः । एतद् वै तत्
aṅguṣṭhamātraḥ puruṣo jyotir iva adhūmakaḥ īśāno bhūtabhavyasya sa evādya sa u śvaḥ / etad vai tat
That person, of the size of a thumb, is like a light without smoke, lord of the past and the future, he is the same to-day and to-morrow. This is that.
— tr. F. Max Müller (SBE, 1879/1884) (public domain)
KaU 4.14
यथोदकं दुर्गे वृष्टं पर्वतेषु विधावति एवं धर्मान् पृथक् पश्यंस् तान् एवानु विधावति
yathodakaṃ durge vṛṣṭaṃ parvateṣu vidhāvati evaṃ dharmān pṛthak paśyaṃs tān evānu vidhāvati
As rain-water that has fallen on a mountain-ridge runs down the rocks on all sides, thus does he, who sees a difference between qualities, run after them on all sides.
— tr. F. Max Müller (SBE, 1879/1884) (public domain)
KaU 4.15
यथोदकं शुद्धे शुद्धम् आसिक्तं तादृग् एव भवति एवं मुनेर् विजानत आत्मा भवति गौतम
yathodakaṃ śuddhe śuddham āsiktaṃ tādṛg eva bhavati evaṃ muner vijānata ātmā bhavati gautama
As pure water poured into pure water remains the same, thus, O Gautama, is the Self of a thinker who knows."
— tr. F. Max Müller (SBE, 1879/1884) (public domain)