Katha Upanishad – Part 1 , English Exaplantion by Sankracharya

Katha Upanishad – Part 1 – Canto 1 – Invocation « »

ॐ

॥ अथ कठोपनिषद् ॥

ॐ सह नाववतु । सह नौ भुनक्तु । सहवीर्यं करवावहै ।

तेजस्वि नावधीतमस्तु । मा विद्विषावहै ॥

ॐ शान्तिः शान्तिः शान्तिः ॥

oṃ

.. atha kaṭhopaniṣad ..

oṃ saha nāvavatu . saha nau bhunaktu . sahavīryaṃ karavāvahai .

tejasvi nāvadhītamastu . mā vidviṣāvahai ..

oṃ śāntiḥ śāntiḥ śāntiḥ ..

Invocation:

Om. May Brahman protect us both! May Brahman bestow upon us both the fruit of Knowledge! May we both obtain the energy to acquire Knowledge! May what we both study reveal the Truth! May we cherish no ill feeling toward each other!

Om. Peace! Peace! Peace!

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

This sânti (expiatory prayer) is stated here for the purpose of removing all faults incurred by the disciple and preceptor, in the course of receiving, and imparting knowledge respectively, and caused by dereliction of rules due to oversight or excitement. Let him protect us both by illumining the nature of knowledge. Who? He alone, the Lord of all, revealed by the Upanishads. Again, let him protect us both, by revealing the fruits of such knowledge. Let us together acquire the strength produced by knowledge. Moreover, may what is studied by us, who are bright, be well studied! Or may what is studied, i.e., acquired by study, by us, be very potent! May we, disciple and preceptor, never hate each other, owing to blame incurred by us, by improper recital or instruction due to oversight! The repetition three times of ‘Peace,’ as ‘Peace! Peace! Peace!’ is for averting all evil. The word Om is to show that the Upanishad ends here.

Katha Upanishad – Part 1 – Canto 1 – Verse 1 « »

ॐ उशन् ह वै वाजश्रवसः सर्ववेदसं ददौ ।

तस्य ह नचिकेता नाम पुत्र आस ॥ १॥

oṃ uśan ha vai vājaśravasaḥ sarvavedasaṃ dadau .

tasya ha naciketā nāma putra āsa .. 1..

1 Vajasravasa, desiring rewards, performed the Visvajit sacrifice, in which he gave away all his property. He had a son named Nachiketa.

TABLE OF CONTENTS

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

Ushan, desiring for the fruits of the sacrifice. Ha and vai are two particles which have the force of recalling to mind what had passed. Vâjasravasah: vâja means food, srava means fame; the compound, therefore, means one who had attained fame by the giving of food; or, the compound may be a proper name. The son of Vâjasrava is Vâjasravasah. Vâjasravasah, it is said, performed the Visvajit sacrifice (in which all is given away) desirous of its fruits. During the sacrifice he gave away all his wealth. The performer of the sacrifice had a son named Nachikêtas.

Katha Upanishad – Part 1 – Canto 1 – Verse 2 « »

तँ ह कुमारँ सन्तं दक्षिणासु

नीयमानासु श्रद्धाविवेश सोऽमन्यत ॥ २॥

tam̐ ha kumāram̐ santaṃ dakṣiṇāsu

nīyamānāsu śraddhāviveśa so’manyata .. 2..

2-3 When the gifts were being distributed, faith entered into the heart of Nachiketa, who was still a boy. He said to himself: Joyless, surely, are the worlds to which he goes who gives away cows no longer able to drink, to eat, to give milk, or to calve.

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

Him, i.e., Nachikôtas, though in the prime of life, i.e., young and not possessed of the power of procreating zeal, i.e., faith in the existence of a future state, entered, induced by the desire of good to his father. At what time is explained; when cows were brought to be distributed among the Ritviks and the sadasyas for their rewards; possessed of zeal, Nachikêtas thus thought.

पीतोदका जग्धतृणा दुग्धदोहा निरिन्द्रियाः ।

अनन्दा नाम ते लोकास्तान् स गच्छति ता ददत् ॥ ३॥

pītodakā jagdhatṛṇā dugdhadohā nirindriyāḥ .

anandā nāma te lokāstān sa gacchati tā dadat .. 3..

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

How he thought is explained; the epithet Pîtôdakâh and those which follow describe the cows to be given as rewards. Pítôdakâh, by which all water has been drunk; jagdhatrinâh, by which all grass has been eaten. Dugdhadôhâh, from which all milk has been milched. Nirindriâh (?), not capable of breeding. The meaning is—cows old and useless; giving such cows to the Ritviks for their rewards, the person performing the sacrifice attains those worlds which are joyless, i.e., devoid of happiness.

Katha Upanishad – Part 1 – Canto 1 – Verse 4 « »

स होवाच पितरं तत कस्मै मां दास्यसीति ।

द्वितीयं तृतीयं तँ होवाच मृत्यवे त्वा ददामीति ॥ ४॥

sa hovāca pitaraṃ tata kasmai māṃ dāsyasīti .

dvitīyaṃ tṛtīyaṃ tam̐ hovāca mṛtyave tvā dadāmīti .. 4..

4 He said to his father: Father! To whom will you give me? He said this a second and a third time. Then his father replied: Unto death I will give you.

TABLE OF CONTENTS

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

Thinking that, as being the duty of a good son, he should ward off the undesirable consequences, which might befall his father on account of the imperfection in the sacrifice, by even giving himself away and thus perfect the sacrifice, he approached his father and said to him, ‘father, to whom, i.e., to which of the Ritviks will you give me as Dakshinâ, i.e., reward? though unheeded by his father thus addressed, he repeated the question a second time and a third time ‘to whom will you give me,’ ‘to whom will you give me?’ The father incensed at the thought that that was not like a boy said to the son ‘to Death do I give thee.’

Katha Upanishad – Part 1 – Canto 1 – Verse 5 « »

बहूनामेमि प्रथमो बहूनामेमि मध्यमः ।

किँ स्विद्यमस्य कर्तव्यं यन्मयाऽद्य करिष्यति ॥ ५॥

bahūnāmemi prathamo bahūnāmemi madhyamaḥ .

kim̐ svidyamasya kartavyaṃ yanmayā’dya kariṣyati .. 5..

5 Among many I am the first; or among many I am the middlemost. But certainly I am never the last. What purpose of the King of Death will my father serve today by thus giving me away to him?

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

Thus addressed, the son alone in himself, anxiously reflected; how will be explained; among many, i.e., of disciples or sons, I go the first, i.e., in the matter of doing service as a disciple; of many a middling disciple, I behave like a middling disciple and never as the worst; still, my father has said that he will give me unto Death, though his son is of such good qualities. What is there to be done for Death which can now be done by me thus given? It is plain that my father has spoken under the influence of anger without any end in view; still my father’s words should not be falsified. Thus thinking, and after anxious reflection, he told his father who was full of grief ‘what have I said.’

Katha Upanishad – Part 1 – Canto 1 – Verse 6 « »

अनुपश्य यथा पूर्वे प्रतिपश्य तथाऽपरे ।

सस्यमिव मर्त्यः पच्यते सस्यमिवाजायते पुनः ॥ ६॥

anupaśya yathā pūrve pratipaśya tathā’pare .

sasyamiva martyaḥ pacyate sasyamivājāyate punaḥ .. 6..

6 Nachiketa said: Look back and see how it was with those who came before us and observe how it is with those who are now with us. A mortal ripens like corn and like corn he springs up again.

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

Remember and reflect how your deceased ancestor’s father, grandfather and the rest conducted themselves; seeing them, it behoves you to travel in their path; see also how others, good men, now behave. There never was or is any falsehood in them; falsifying one’s word is the manner of bad men and none who has broken his word can ever become undecaying and immortal. What is there gained by breaking one’s word, seeing that man decays and dies like corn and is again born like corn in this, transitory world of the Jîvas? The meaning is ‘protect your truth and send me to Death.’

वैश्वानरः प्रविशत्यतिथिर्ब्राह्मणो गृहान् ।

तस्यैताँ शान्तिं कुर्वन्ति हर वैवस्वतोदकम् ॥ ७॥

vaiśvānaraḥ praviśatyatithirbrāhmaṇo gṛhān .

tasyaitām̐ śāntiṃ kurvanti hara vaivasvatodakam .. 7..

7 Verily, like fire a brahmin guest enters a house; the householder pacifies him by giving him water and a seat. Bring him water. O King of Death!

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

Thus addressed, the father sent him to Death to keep his word and he having gone to the mansion of Death fasted for three nights, Death being away; when Death had gone and returned, his ministers or wife said to inform him, ‘a Brâhman guest, verily like fire itself, enters houses burning them; and good men to allay his burning heat as that of fire, propitiate him by giving water to clean his feet, seat to sit upon, etc. Therefore, Oh Vaivasvata! fetch water to be given to Nachikètas; also, because evil consequences are declared in default.

आशाप्रतीक्षे संगतँ सूनृतां

चेष्टापूर्ते पुत्रपशूँश्च सर्वान् ।

एतद्वृङ्क्ते पुरुषस्याल्पमेधसो

यस्यानश्नन्वसति ब्राह्मणो गृहे ॥ ८॥

āśāpratīkṣe saṃgatam̐ sūnṛtāṃ

ceṣṭāpūrte putrapaśūm̐śca sarvān .

etadvṛṅkte puruṣasyālpamedhaso

yasyānaśnanvasati brāhmaṇo gṛhe .. 8..

8 The brahmin who dwells in a house, fasting, destroys that foolish householder’s hopes and expectations, the reward of his intercourse with pious people, the merit of his kindly speech, the good results of his sacrifices and beneficial deeds and his cattle and children as well.

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

Hope, i.e., wish for something not definitely known but attainable. Expectation, looking out for something definitely known and attainable. Company with good men, i.e., the fruit resulting from association with good men. Sweet discourse, i.e., the fruit of true and pleasant speech. Ishtam, i.e., the fruit of a sacrifice. Púrtam, i.e., the fruit resulting from charities such as the laying out of a garden, etc. Putrapasûn, i.e., children and cattle. All this is destroyed of the men with little intelligence in whose house, a Brahman, fasting stays. The meaning is that a guest is, therefore, under no circumstances to be neglected.

तिस्रो रात्रीर्यदवात्सीर्गृहे मे-

ऽनश्नन् ब्रह्मन्नतिथिर्नमस्यः ।

नमस्तेऽस्तु ब्रह्मन् स्वस्ति मेऽस्तु

तस्मात्प्रति त्रीन्वरान्वृणीष्व ॥ ९॥

tisro rātrīryadavātsīrgṛhe me-

‘naśnan brahmannatithirnamasyaḥ .

namaste’stu brahman svasti me’stu

tasmātprati trīnvarānvṛṇīṣva .. 9..

9 Yama said: O Brahmin, salutations to you! You are a venerable guest and have dwelt in my house three nights without eating; therefore choose now three boons, one for each night, O Brahmin! May all be well with me!

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

Thus addressed, Death having approached Nachikêtas worshipfully, said ‘as you have been living in my house fasting for three nights, a Brâhman guest worthy of reverence, therefore be my prostration to you. Oh Brâhman, therefore be good unto me and let me be freed from the sin of your having lived here fasting; although all good may befall me by your mere grace, still in order that I may propitiate you better, ask of me any three objects you wish for, one for every night you fasted.

Katha Upanishad – Part 1 – Canto 1 – Verse 10 « »

शान्तसंकल्पः सुमना यथा स्याद्

वीतमन्युर्गौतमो माऽभि मृत्यो ।

त्वत्प्रसृष्टं माऽभिवदेत्प्रतीत

एतत् त्रयाणां प्रथमं वरं वृणे ॥ १०॥

śāntasaṃkalpaḥ sumanā yathā syād

vītamanyurgautamo mā’bhi mṛtyo .

tvatprasṛṣṭaṃ mā’bhivadetpratīta

etat trayāṇāṃ prathamaṃ varaṃ vṛṇe .. 10..

10 Nachiketa said: O Death, may Gautama, my father, be calm, cheerful and free from anger toward me! May he recognise me and greet me when I shall have been sent home by you! This I choose as the first of the three boons.

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

But Nachikêtas replies ‘if willing to grant boons, that my father be freed from anxiety, i.e., about me as to what his son would be doing after reaching Death, be calm in mind and not wrath against me; and again my father remember and believe me as the very son sent by him to you and sent home back by you and welcome me recognizing, Oh Death—is the first of the three boons I ask, the end of which is to gladden my father.’

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

Death replied ‘just as your father’s heart was affectionate towards you before, so your father Auddâlaki, the son of Aruna (or the Dvyamushyâyana, son of both Uddâlaka and Aruna), will be affectionate towards you and confide in you with my permission; he will sleep the rest of the nights in peace of mind and will lose his wrath when he sees you released from the jaws of Death.

यथा पुरस्ताद् भविता प्रतीत

औद्दालकिरारुणिर्मत्प्रसृष्टः ।

सुखँ रात्रीः शयिता वीतमन्युः

त्वां ददृशिवान्मृत्युमुखात् प्रमुक्तम् ॥ ११॥

yathā purastād bhavitā pratīta

auddālakirāruṇirmatprasṛṣṭaḥ .

sukham̐ rātrīḥ śayitā vītamanyuḥ

tvāṃ dadṛśivānmṛtyumukhāt pramuktam .. 11..

11 Yama said: Through my favour, your father, Auddilaki Aruni, will recognise you and be again toward you as he was before. After having seen you freed from the jaws of death, he will sleep peacefully at night and bear no anger against you.

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

स्वर्गे लोके न भयं किंचनास्ति

न तत्र त्वं न जरया बिभेति ।

उभे तीर्त्वाऽशनायापिपासे

शोकातिगो मोदते स्वर्गलोके ॥ १२॥

svarge loke na bhayaṃ kiṃcanāsti

na tatra tvaṃ na jarayā bibheti .

ubhe tīrtvā’śanāyāpipāse

śokātigo modate svargaloke .. 12..

12-13 Nachiketa said: In the Heavenly World there is no fear whatsoever. You, O Death, are not there and no one is afraid of old age. Leaving behind both hunger and thirst and out of the reach of sorrow, all rejoice in Heaven. You know, O Death, the Fire-sacrifice, which leads to Heaven. Explain it to me, for I am full of faith. The inhabitants of Heaven attain immortality. This I ask as my second boon.

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

Com. —Nachikêtas said ‘In heaven there is no fear at all caused by disease, etc. Nor do you rule there of might.’ Therefore, none there, fears you, as men in this world do in old age; again, having subdued both hunger and thirst, one in heaven being free from all afflictions of the mind rejoices.

स त्वमग्निँ स्वर्ग्यमध्येषि मृत्यो

प्रब्रूहि त्वँ श्रद्दधानाय मह्यम् ।

स्वर्गलोका अमृतत्वं भजन्त

एतद् द्वितीयेन वृणे वरेण ॥ १३॥

sa tvamagnim̐ svargyamadhyeṣi mṛtyo

prabrūhi tvam̐ śraddadhānāya mahyam .

svargalokā amṛtatvaṃ bhajanta

etad dvitīyena vṛṇe vareṇa .. 13..

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

The fire, which helps one to attain the heaven possessed of such attributes, thou, Oh Death! knowest; and as thou knowest, teach me who am zealous by which fire sacrificing, men attain heaven and immortality or become Devas. This knowledge of the fire, I crave by my second boon.

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

This is Death’s declaration. I will tell thee what has been solicited by thee; attend to what I say with concentrated mind. I know the fire, Oh Nachikêtas, which helps one to heaven; ‘I will tell thee and attend’ are expressions used to concentrate the disciple’s intellect; now he praises the fire, know this fire as leading to heaven and as the stay of the universe in its form of virât and as located in the intelligence of knowing men.

लोकादिमग्निं तमुवाच तस्मै

या इष्टका यावतीर्वा यथा वा ।

स चापि तत्प्रत्यवदद्यथोक्तं

अथास्य मृत्युः पुनरेवाह तुष्टः ॥ १५॥

lokādimagniṃ tamuvāca tasmai

yā iṣṭakā yāvatīrvā yathā vā .

sa cāpi tatpratyavadadyathoktaṃ

athāsya mṛtyuḥ punarevāha tuṣṭaḥ .. 15..

15 Yama then told him about the Fire, which is the source of the worlds and what bricks were to be gathered for the altar and how many and how the sacrificial fire was to be lighted. Nachiketa, too, repeated all this as it had been told him. Then Yama, being pleased with him, spoke again.

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

This, the Sruti itself says. Death explained o Nachikêtas, the fire, which was the source of the worlds, being the first embodied existence, the same that was asked for by Nachikêtas; again he told him of what form the sacrificial bricks were to be, how many in number and in what manner the sacrificial fire was to be lit and all this; Nachikêtas also faithfully repeated what was told him by Death. Then delighted by his repetition, Death said to him again inclined to grant him a boon other than the three promised.

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

How? He said to Nachikêtas, being delighted with, i.e., experiencing great delight at the sight of true discipleship, and being liberal-minded ‘I give you now here this other boon, the fourth, being pleased with you; the fire that I have explained shall become celebrated by your name alone. Moreover, accept this sounding garland set with precious stones and wonderful’; or, the word ‘srinkâm’ may mean ‘the no mean goal that can be attained by karma the whole passage signifying ‘ accept also the knowledge of Karma because it is the source of many fruits.

त्रिणाचिकेतस्त्रिभिरेत्य सन्धिं

त्रिकर्मकृत्तरति जन्ममृत्यू ।

ब्रह्मजज्ञं देवमीड्यं विदित्वा

निचाय्येमाँ शान्तिमत्यन्तमेति ॥ १७॥

triṇāciketastribhiretya sandhiṃ

trikarmakṛttarati janmamṛtyū .

brahmajajñaṃ devamīḍyaṃ viditvā

nicāyyemām̐ śāntimatyantameti .. 17..

17 He who has performed three times this Nachiketa sacrifice, having been instructed by the three and also has performed his three duties, overcomes birth and death. Having known this Fire born of Brahman, omniscient, luminous and adorable and realised it, he attains supreme peace.

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

Again he praises Karma; the three-fold Nachikêtas, i.e., he by whom the Nachikêta fire has been kindled thrice; or, he who knows, studies and performs in, the Nachikêta fire. United with the three, i.e., who united with his mother, father and preceptor, i.e., having duly received instruction from them; for, that such instruction is a source of authority, is inferred from other Srpitis, such as ‘he who has a mother’ and ‘he who has a father,’ etc. or, the three may refer to ‘direct perception,’ ‘inference’ and ‘ágamas or to ‘the vêdas,’ ‘the Smritis’ and ‘good men’; for, knowledge of virtue from these sources is an obvious fact. Doing the threefold karma, i.e., performing sacrifices, reciting the vêdas, and making gifts. Whoso does these, crosses or travels beyond birth and death; again Brahmajagnam: Brahmaja means born of Brahma, i.e., Hiranyagarbha; he who is born of Brahma and is omniscient is Brahmajagnah. Dêvam, so called because shining, i.e., having the qualities of knowledge, etç. Idyam, worthy of praise. Knowing such fire, from the Sâstras and having realised him as his own âtman, one attains this absolute renunciation which is realized in his intellect. The meaning is that one attains the place of the virât, by the continued practice of Upâsana and Karma.

त्रिणाचिकेतस्त्रयमेतद्विदित्वा

य एवं विद्वाँश्चिनुते नाचिकेतम् ।

स मृत्युपाशान् पुरतः प्रणोद्य

शोकातिगो मोदते स्वर्गलोके ॥ १८॥

triṇāciketastrayametadviditvā

ya evaṃ vidvām̐ścinute nāciketam .

sa mṛtyupāśān purataḥ praṇodya

śokātigo modate svargaloke .. 18..

18 He who, having known the three, has performed three times the Nachiketa sacrifice, throws off, even here, the chains of death, overcomes grief and rejoices in Heaven.

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

He now concludes the fruits, of the knowledge and the performance of sacrifice and with them, the present topic. The three-fold Nachikêtas who properly understands what was said about the bricks, their numbers and mode and who realizing the fire as the âtman completes the sacrifice called Nachikêta, shakes off even before death, the meshes of Death consisting in vice, ignorance, desire and hatred, etc., and devoid of all grief rejoices in heaven, i.e., by realizing his Self as the virât.

एष तेऽग्निर्नचिकेतः स्वर्ग्यो

यमवृणीथा द्वितीयेन वरेण ।

एतमग्निं तवैव प्रवक्ष्यन्ति जनासः

तृतीयं वरं नचिकेतो वृणीष्व ॥ १९॥

eṣa te’gnirnaciketaḥ svargyo

yamavṛṇīthā dvitīyena vareṇa .

etamagniṃ tavaiva pravakṣyanti janāsaḥ

tṛtīyaṃ varaṃ naciketo vṛṇīṣva .. 19..

19 This, O Nachiketa, is your Fire-sacrifice, which leads to Heaven and which you have chosen as your second boon. People will call this Fire by your name. Now, O Nachiketa, choose the third boon.

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

Oh Nachikêtas, this is the fire leading to heaven that you craved for, by the second boon; and the expression ‘the boon has been granted’ should be supplied by way of concluding what has been said again, people will call this fire by thy name; this is the fourth boon which I granted being delighted with thee; Oh Nachikêtas, demand the third boon. The meaning is that Death considered himself a debtor if that were not granted..

येयं प्रेते विचिकित्सा मनुष्ये-

ऽस्तीत्येके नायमस्तीति चैके ।

एतद्विद्यामनुशिष्टस्त्वयाऽहं

वराणामेष वरस्तृतीयः ॥ २०॥

yeyaṃ prete vicikitsā manuṣye-

‘stītyeke nāyamastīti caike .

etadvidyāmanuśiṣṭastvayā’haṃ

varāṇāmeṣa varastṛtīyaḥ .. 20..

20 Nachiketa said: There is this doubt about a man when he is dead: Some say that he exists; others, that he does not. This I should like to know, taught by you. This is the third of my boons.

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

Thus much, which has been indicated by the two boons, is alone to be understood from the preceding Mantras and Brâhmanas, which are mandatory or prohibitory in their import but not the knowledge of the true nature of the entity of the âtman. Therefore, for the dispelling of natural ignorance (Avidya), which deals with matters the subject of positive and prohibitory injunctions, which consists in superposing on the âtman, activity, agency and enjoyment, and which is the seed of samsâra, it is necessary to explain the knowledge of the identity of the Brahman and the âtman, which is contrary to that previously explained which is free from the fault of superposition of activity; agency, and enjoyment on the âtman, and whose result is the attainment of absolute emancipation; with this end, the subsequent portion of this work is commenced. The anecdote explains how without this well-known knowledge of the âtman, the subject of the third boon, all that is desirable is not achieved even by the obtaining of the second boon. Because, it is only those, who are disgusted with the result previously named in the nature of means and ends, transitory, and produced by karma, that are entitled to acquire the knowledge of the âtman; therefore, to denounce Karma, it is sought to tempt Nachiketas away from his object, by promise of sons and the rest. Nachikêtas being asked by Death to name his third boon, said: ‘This doubt regarding man when dead,—some say that there is an âtman distinct from body, senses, mind and intellect and entering into another body; some say that there is no such âtman; and this doubt cannot be resolved by us, either by direct perception or logical inference; and because the attainment of the highest consummation depends upon a clear knowledge of this. I would acquire this knowledge, being instructed by thee. This, the third, i.e., the last of the boons.

देवैरत्रापि विचिकित्सितं पुरा

न हि सुविज्ञेयमणुरेष धर्मः ।

अन्यं वरं नचिकेतो वृणीष्व

मा मोपरोत्सीरति मा सृजैनम् ॥ २१॥

devairatrāpi vicikitsitaṃ purā

na hi suvijñeyamaṇureṣa dharmaḥ .

anyaṃ varaṃ naciketo vṛṇīṣva

mā moparotsīrati mā sṛjainam .. 21..

21 Yama said: On this subject even the gods formerly had their doubts. It is not easy to understand: the nature of Atman is subtle. Choose another boon, O Nachiketa! Do not press me. Release me from that boon.

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

Death in order to test whether he was or was not absolutely fit to acquire the knowledge of the âtman leading to emancipation, said this: ‘Even by the gods in older times, doubt was entertained on this point. It is not easy to be known, though heard explained, by ordinary men. Because this subject of the âtman is subtle. Therefore, Oh, Nachikêtas, ask for another boon, whose fruit is certain; press me not as a creditor presses a debtor. Give up this boon for me.

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

Thus addressed, Nachikêtas said, ‘I have heard from yourself that even the gods had doubt on this point and you say, Oh Death, that the true nature of the âtman is not easy to know. As this cannot be known even by the learned, another, learned like you 2 to explain this, cannot be found, though sought.’ This boon also is a means to the attainment of emancipation and there is no other boon which can at all weigh with this. The meaning is that other boons bear only transitory fruits.

देवैरत्रापि विचिकित्सितं किल

त्वं च मृत्यो यन्न सुज्ञेयमात्थ ।

वक्ता चास्य त्वादृगन्यो न लभ्यो

नान्यो वरस्तुल्य एतस्य कश्चित् ॥ २२॥

devairatrāpi vicikitsitaṃ kila

tvaṃ ca mṛtyo yanna sujñeyamāttha .

vaktā cāsya tvādṛganyo na labhyo

nānyo varastulya etasya kaścit .. 22..

22 Nachiketa said: O Death, even the gods have their doubts about this subject; and you have declared it to be not easy to understand. But another teacher like you cannot be found and surely no other boon is comparable to this.

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

बहून्पशून् हस्तिहिरण्यमश्वान् ।

भूमेर्महदायतनं वृणीष्व

स्वयं च जीव शरदो यावदिच्छसि ॥ २३॥

śatāyuṣaḥ putrapautrānvṛṇīṣvā

bahūnpaśūn hastihiraṇyamaśvān .

bhūmermahadāyatanaṃ vṛṇīṣva

svayaṃ ca jīva śarado yāvadicchasi .. 23..

23 Yama said: Choose sons and grandsons who shall live a hundred years; choose elephants, horses, herds of cattle and gold. Choose a vast domain on earth; live here as many years as you desires.

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

Though thus addressed, still Death said, to tempt him again. ‘Satâyushah, those who live a hundred years, i.e., centenarians; ask for centenarian sons and grandsons, besides, many cattle such as cows, etc., elephants, gold and horses. Ask for sovereignty over a large circuit of earth.’ And as all this would be useless, if he were himself short-lived, Death added ‘and yourself live as many years as you like with a body, where all the organs are vigorou.’

एतत्तुल्यं यदि मन्यसे वरं

वृणीष्व वित्तं चिरजीविकां च ।

महाभूमौ नचिकेतस्त्वमेधि

कामानां त्वा कामभाजं करोमि ॥ २४॥

etattulyaṃ yadi manyase varaṃ

vṛṇīṣva vittaṃ cirajīvikāṃ ca .

mahābhūmau naciketastvamedhi

kāmānāṃ tvā kāmabhājaṃ karomi .. 24..

24 If you deem any other boon equal to that, choose it; choose wealth and a long life. Be the king, O Nachiketa, of the wide earth. I will make you the enjoyer of all desires.

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

Com.—If you think of any other boon equal to that already explained, ask for that also; besides, ask for large quantities of gold and precious stones and longevity to boot. In short, rule as king in the, wide earth; moreover, I shall make thee enjoy all thy desires pertaining to men and gods; for, I am a Dêva whose will never fails.

ये ये कामा दुर्लभा मर्त्यलोके

सर्वान् कामाँश्छन्दतः प्रार्थयस्व ।

इमा रामाः सरथाः सतूर्या

न हीदृशा लम्भनीया मनुष्यैः ।

आभिर्मत्प्रत्ताभिः परिचारयस्व

नचिकेतो मरणं माऽनुप्राक्षीः ॥ २५॥

ye ye kāmā durlabhā martyaloke

sarvān kāmām̐śchandataḥ prārthayasva .

imā rāmāḥ sarathāḥ satūryā

na hīdṛśā lambhanīyā manuṣyaiḥ .

ābhirmatprattābhiḥ paricārayasva

naciketo maraṇaṃ mā’nuprākṣīḥ .. 25..

25 Whatever desires are difficult to satisfy in this world of mortals, choose them as you wish: these fair maidens, with their chariots and musical instruments – men cannot obtain them. I give them to you and they shall wait upon you. But do not ask me about death.

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

Ask, as you like, for all desired objects, which are covetable, but not easily attainable in the land of mortals. Again, here are these celestial nymphs (the term Râmâs meaning those who delight males) with their chariots and with their musical instruments; and women like these cannot be obtained by mortals without the grace of beings like us; with these female attendants given by me, have thy services performed, such as cleaning the feet with water, etc.; Oh Nachikêtas, it does not become you to put me the question connected with death, i.e., whether, when man is dead, there is or is not anything surviving—a question (as unprofitable as that) of examining the number of crow’s teeth.

श्वोभावा मर्त्यस्य यदन्तकैतत्

सर्वेंद्रियाणां जरयंति तेजः ।

अपि सर्वं जीवितमल्पमेव

तवैव वाहास्तव नृत्यगीते ॥ २६॥

śvobhāvā martyasya yadantakaitat

sarveṃdriyāṇāṃ jarayaṃti tejaḥ .

api sarvaṃ jīvitamalpameva

tavaiva vāhāstava nṛtyagīte .. 26..

26 Nachiketa said: But, O Death, these endure only till tomorrow. Furthermore, they exhaust the vigour of all the sense organs. Even the longest life is short indeed. Keep your horses, dances and songs for yourself.

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

Though thus tempted, Nachikêtas unagitated like a large lake, said: svôbhâvah, enjoyments whose existence the next day is a matter of doubt; the enjoyments enumerated by you are ephemeral; again. Oh Death, they tend to the decline of the vigour of all the organs of man. These nymphs and other enjoyments only tend to harm, because they destroy virtue, strength, intellect, vigour, fame and the rest. As for the longevity that you will give me, hear me on that point. All life, even that of Brahma is, indeed, short. What need be said of our longevity. Therefore, keep the chariots, etc., for thyself alone, as also the dance and music.

न वित्तेन तर्पणीयो मनुष्यो

लप्स्यामहे वित्तमद्राक्ष्म चेत्त्वा ।

जीविष्यामो यावदीशिष्यसि त्वं

वरस्तु मे वरणीयः स एव ॥ २७॥

na vittena tarpaṇīyo manuṣyo

lapsyāmahe vittamadrākṣma cettvā .

jīviṣyāmo yāvadīśiṣyasi tvaṃ

varastu me varaṇīyaḥ sa eva .. 27..

27 Wealth can never make a man happy. Moreover, since I have beheld you, I shall certainly obtain wealth; I shall also live as long as you rule. Therefore no boon will be accepted by me but the one that I have asked.

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

Moreover, man is not to be satisfied with much wealth; for, attainment of wealth has not been found to ensure delight to anybody. If ever we have thirst for wealth, we shall get it, if we have seen thee; so also, long life; we shall live, as long as you rule in your place; for, how could a mortal, after approaching thee, become poor or short-lived. Therefore, the boon fit to be craved for by me is that alone, i.e., the knowledge of the âtman.

अजीर्यताममृतानामुपेत्य

जीर्यन्मर्त्यः क्वधःस्थः प्रजानन् ।

अभिध्यायन् वर्णरतिप्रमोदान्

अतिदीर्घे जीविते को रमेत ॥ २८॥

ajīryatāmamṛtānāmupetya

jīryanmartyaḥ kvadhaḥsthaḥ prajānan .

abhidhyāyan varṇaratipramodān

atidīrghe jīvite ko rameta .. 28..

28 Who among decaying mortals here below, having approached the undecaying immortals and coming to know that his higher needs may be fulfilled by them, would exult in a life over long,after he had pondered on the pleasures arising from beauty and song?

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

Again, having approached those whose age knows no decay and who are immortal and knowing of some other surpassing benefit to be had from them, how çould a mortal, himself living on earth below (below, relatively the Antariksha, i.e., region of the sky), pray for such transitory things, as sons, wealth, gold, etc., covetable only by the ignorant? Another reading has ‘Kvatadasthah’ for ‘Kvadhasthah’; the meaning according to this reading is this: Tadasthah, one who ardently covets them, i.e., sons and the rest; when will one, who seeks higher objects than these though difficult to attain, thirst for these? The meaning is that no one who knows them as valueless, will wish for them. Everybody in the world wishes to become something higher and higher than he is; therefore, I am not to be tempted by the prospect of sons, wealth, etc.; and what sensible man will delight in longevity who knows the transitory nature: of nymphs and of the delights of music and sports?

यस्मिन्निदं विचिकित्सन्ति मृत्यो

यत्साम्पराये महति ब्रूहि नस्तत् ।

योऽयं वरो गूढमनुप्रविष्टो

नान्यं तस्मान्नचिकेता वृणीते ॥ २९॥

॥ इति काठकोपनिषदि प्रथमाध्याये प्रथमा वल्ली ॥

yasminnidaṃ vicikitsanti mṛtyo

yatsāmparāye mahati brūhi nastat .

yo’yaṃ varo gūḍhamanupraviṣṭo

nānyaṃ tasmānnaciketā vṛṇīte .. 29..

.. iti kāṭhakopaniṣadi prathamādhyāye prathamā vallī ..

29 Tell me, O Death, of that Great Hereafter about which a man has his doubts.

deity_Katha

Sri Shankara’s Commentary (Bhashya) translated by S. Sitarama Sastri

Therefore, giving up the idea of tempting me by promise of ephemeral objects, tell us, Oh Death, that which was solicited by me, i.e., the well-ascertained knowledge of the âtman, about which they doubt whether it is or no, when men die, which relates to the world to come and which serves to be of great benefit. Why say much? Than the present boon about the âtman which goes into an inexplicable secret, no other boon which is to be craved for only by the ignorant and whose subject is something transitory, Nachikêtas does crave for, even in thought. The Sruti itself says this.

———

॥ इति काठकोपनिषदि प्रथमाध्याये प्रथमा वल्ली ॥

।। iti kāṭhakopaniṣadi prathamādhyāye prathamā vallī ।।

Here ends the First Part.