Isha The Upanishads

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The Upanishads by Swami Paramananda

This etext was produced by J.C. Byers ([email protected])
This etext was produced by J. C. Byers.
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 English, accessible to
Occidental readers, had its origin in a visit paid to a Boston friend in 1909. The gentleman, then
battling with a fatal malady, took from his library shelf a translation of the Upanishads and,
opening it, expressed deep regret that the obscure and unfamiliar form shut from him what he
felt to be profound and vital teaching.
The desire to unlock the closed doors of this ancient treasure house, awakened at that time, led
to a series of classes on the Upanishads at The Vedanta Centre of Boston during its early days
in St. Botolph Street. The translation and commentary then given were transcribed and, after
studious revision, were published in the Centre's monthly magazine, "The Message of the East,"
in 1913 and 1914.. Still further revision has brought it to its present form.
So far as was consistent with a faithful rendering of the Sanskrit text, the Swami throughout his
translation has sought to eliminate all that might seem obscure and confusing to the modern
mind. While retaining in remarkable measure the rhythm and archaic force of the lines, he has
tried not to sacrifice directness and simplicity of style. Where he has been obliged to use the
Sanskrit term for lack of an exact English equivalent, he has invariably interpreted it by a familiar
English word in brackets; 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 him.
Even more has the Swami striven to keep the letter subordinate to the spirit. Any Scripture is
only secondarily an historical document. To treat it as an object of mere intellectual curiosity is
to cheat the world of its deeper message. If mankind is to derive the highest benefit from a
study of it, its appeal must be primarily to the spiritual consciousness; and one of the salient
merits of the present translation lies in this, that the translator approaches his task not only with
the grave concern of the careful scholar, but also with the profound reverence and fervor of the
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true devotee.
Editor
Boston, March, 1919
Contents
Introduction
Isa-Upanishad
Katha-Upanishad
Kena-Upanishad
Introduction
The Upanishads represent the loftiest heights of ancient Indo-Aryan thought and culture. They
form the wisdom portion or Gnana-Kanda of the Vedas, as contrasted with the Karma-Kanda or
sacrificial portion. In each of the four great Vedas--known as Rik, Yajur, Sama and
Atharva--there is a large portion which deals predominantly with rituals and ceremonials, and
which has for its aim to show man how by the path of right action he may prepare himself for
higher attainment. Following this in each Veda is another portion called the Upanishad, which
deals wholly with the essentials of philosophic discrimination and ultimate spiritual vision. For
this reason the Upanishads are known as the Vedanta, that is, the end or final goal of wisdom
(Veda, wisdom; anta, end).
The name Upanishad has been variously interpreted. Many claim that it is a compound Sanskrit
word Upa-ni-shad, signifying "sitting at the feet or in the presence of a teacher"; while according
to other authorities it means "to shatter" or "to destroy" the fetters of ignorance. Whatever may
have been the technical reason for selecting this name, it was chosen undoubtedly to give a
picture of aspiring seekers "approaching" some wise Seer in the seclusion of an Himalayan
forest, in order to learn of him the profoundest truths regarding the cosmic universe and God.
Because these teachings were usually given in the stillness of some distant retreat, where the
noises of the world could not disturb the tranquillity of the contemplative life, they are known
also as Aranyakas, Forest Books. Another reason for this name may be found in the fact that
they were intended especially for the Vanaprasthas (those who, having fulfilled all their duties in
the world, had retired to the forest to devote themselves to spiritual study).
The form which the teaching naturally assumed was that of dialogue, a form later adopted by
Plato and other Greek philosophers. As nothing was written and all instruction was transmitted
orally, the Upanishads are called Srutis, "what is heard." The term was also used in the sense of
revealed, the Upanishads being regarded as direct revelations of God; while the Smritis, minor
Scriptures "recorded through memory," were traditional works of purely human origin. It is a
significant fact that nowhere in the Upanishads is mention made of any author or recorder.
No date for the origin of the Upanishads can be fixed, because the written text does not limit
their antiquity. The word Sruti makes that clear to us. The teaching probably existed ages
before it was set down in any written form. The text itself bears evidence of this, because not
infrequently in a dialogue between teacher and disciple the teacher quotes from earlier
Scriptures now unknown to us. As Professor Max MÃ ller states in his lectures on the Vedanta
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Philosophy: "One feels certain that behind all these lightning-flashes of religious and philosophic
thought there is a distant past, a dark background of which we shall never know the beginning."
Some scholars place the Vedic period as far back as 4000 or 5000 B.C.; others from 2000 to
1400 B.C. But even the most conservative admit that it antedates, by several centuries at least,
the Buddhistic period which begins in the sixth century B.C.
The value of the Upanishads, however, does not rest upon their antiquity, but upon the vital
message they contain for all times and all peoples. There is nothing peculiarly racial or local in
them. The ennobling lessons of these Scriptures are as practical for the modern world as they
were for the Indo-Aryans of the earliest Vedic age. Their teachings are summed up in two Maha-
Vakyam or "great sayings":--Tat twam asi (That thou art) and Aham Brahmasmi (I am
Brahman). This oneness of Soul and God lies at the very root of all Vedic thought, 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 moment.
One of the most eminent of European Orientalists writes: "If we fix our attention upon it (this
fundamental dogma of the Vedanta system) in its philosophical simplicity as the identity of God
and the Soul, the Brahman and the Atman, it will be found to possess a significance reaching
far beyond the Upanishads, their time and country; nay, we claim for it an inestimable value for
the whole race of mankind. .
Whatever new and unwonted paths the philosophy of the future may strike out, this principle will
remain permanently unshaken and from it no deviation can possibly take place. If ever a
general solution is reached of the great riddle . . . the key can only be found where alone the
secret of nature lies open to us from within, that is to say, in our innermost self. It was here that
for the first time the original thinkers of the Upanishads, to their immortal honor, found it...."
The first introduction of the Upanishads to the Western world was through a translation into
Persian made in the seventeenth century. More than a century later the distinguished French
scholar, Anquetil Duperron, brought a copy of the manuscript from Persia to France and
translated it into French and Latin. Publishing only the Latin text. Despite the distortions which
must have resulted from transmission through two alien languages, the light of the thought still
shone with such brightness that it drew from Schopenhauer the fervent words: "How entirely
does the Oupnekhat (Upanishad) breathe throughout the holy spirit of the Vedas! How is every
one, who by a diligent study of its Persian Latin has become familiar with that incomparable
book, stirred by that spirit to the very depth of his Soul! From every sentence deep, original and
sublime thoughts arise, and the whole is pervaded by a high and holy and earnest spirit." Again
he says: "The access to (the Vedas) by means of the Upanishads is in my eyes the greatest
privilege which this still young century (1818) may claim before all previous centuries." This
testimony is borne out by the thoughtful American scholar, Thoreau, who writes: "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 particulars, simple, universal."
The first English translation was made by a learned Hindu, Raja Ram Mohun Roy (1775-1833).
Since that time there have been various European translations--French, German, Italian and
English. But a mere translation, however accurate and sympathetic, is not sufficient to make the
Upanishads accessible to the Occidental mind. Professor Max MÃ ller after a lifetime of arduous
labor in this field frankly confesses: "Modern words are round, ancient words are square, and
we may as well hope to solve the quadrature of the circle, as to express adequately the ancient
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thought of the Vedas in modern English."
Without a commentary it is practically impossible to understand either the spirit or the meaning
of the Upanishads. They were never designed as popular Scriptures. They grew up essentially
as text books of God-knowledge and Self-knowledge, and like all text books they need
interpretation. Being transmitted orally from teacher to disciple, the style was necessarily
extremely condensed and in the form of aphorisms. The language also was often metaphorical
and obscure. Yet if one has the perseverance to penetrate beneath these mere surface
difficulties, one is repaid a hundredfold; for these ancient Sacred Books contain the most
precious gems of spiritual thought.
Every Upanishad begins with a Peace Chant (Shanti-patha) to create the proper atmosphere of
purity and serenity. To study about God the whole nature must be prepared, so unitedly and
with loving hearts teacher and disciples prayed to the Supreme Being for His grace and
protection. It is not possible to comprehend the subtle problems of life unless the thought is
tranquil and the energy concentrated. Until our mind is withdrawn from the varied distractions
and agitations of worldly affairs, we cannot enter into the spirit of higher religious study. No
study is of avail so long as our inner being is not attuned. We must hold a peaceful attitude
towards all living things; and if it is lacking, we must strive fervently to cultivate it through
suggestion by chanting or repeating some holy text. The same lesson is taught by Jesus the
Christ when He says: "If thou bring thy gift to the altar and there rememberest that thy brother
hath aught against thee; leave there thy gift before the altar and go thy way; first be reconciled
to thy brother, and then come and offer thy gift."
Bearing this lofty ideal of peace in our minds, let us try to make our hearts free from prejudice,
doubt and intolerance, so that from these sacred writings we may draw in abundance
inspiration, love and wisdom.
Paramananda
Isa-Upanishad
This Upanishad desires its title from the opening words Isa-vasya, "God-covered." The use of
Isa (Lord)--a more personal name of the Supreme Being than Brahman, Atman or Self, the
names usually found in the Upanishads--constitutes one of its peculiarities. It forms the closing
chapter of the Yajur-Veda, known as Shukla (White).
Oneness of the Soul and God, and the value of both faith and works as means of ultimate
attainment are the leading themes of this Upanishad. The general teaching of the Upanishads is
that works alone, even the highest, can bring only temporary happiness and must inevitably
bind a man unless through them he gains knowledge of his real Self. To help him acquire this
knowledge is the aim of this and all Upanishads.
Isa-Upanishad
Peace Chant
OM! That (the Invisible-Absolute) is whole; whole is this (the visible phenomenal); from the
Invisible Whole comes forth the visible whole. Though the visible whole has come out from that
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Invisible Whole, yet the Whole remains unaltered.
OM! PEACE! PEACE! PEACE!
The indefinite term "That" is used in the Upanishads to designate the Invisible-Absolute,
because no word or name can fully define It. A finite object, like a table or a tree, can be
defined; but God, who is infinite and unbounded, cannot be expressed by finite language.
Therefore the Rishis or Divine Seers, desirous not to limit the Unlimited, chose the indefinite
term "That" to designate the Absolute.
In the light of true wisdom the phenomenal and the Absolute are inseparable. All existence is in
the Absolute; and whatever exists, must exist in It; hence all manifestation is merely a
modification of the One Supreme Whole, and neither increases nor diminishes It. The Whole
therefore remains unaltered.
All this, whatsoever exists in the universe, should be covered by the Lord. Having renounced
(the unreal), enjoy (the Real). Do not covet the wealth of any man.
We cover all things with the Lord by perceiving the Divine Presence everywhere. When the
consciousness is firmly fixed in God, the conception of diversity naturally drops away; because
the One Cosmic Existence shines through all things. As we gain the light of wisdom, we cease
to cling to the unrealities of this world and we find all our joy in the realm of Reality.
The word "enjoy" is also interpreted by the great commentator Sankaracharya as "protect,"
because knowledge of our true Self is the greatest protector and sustainer. If we do not have
this knowledge, we cannot be happy; because nothing on this external plane of phenomena is
permanent or dependable. He who is rich in the knowledge of the Self does not covet external
power or possession.
II
If one should desire to live in this world a hundred years, one should live performing Karma
(righteous deeds). Thus thou mayest live; there is no other way. By doing this, Karma (the fruits
of thy actions) will not defile thee.
If a man still clings to long life and earthly possessions, and is therefore unable to follow the
path of Self-knowledge (Gnana-Nishta) as prescribed in the first Mantram (text), then he may
follow the path of right action (Karma-Nishta). Karma here means actions performed without
selfish motive, for the sake of the Lord alone. When a man performs actions clinging blindly to
his lower desires, then his actions bind him to the plane of ignorance or the plane of birth and
death; but when the same actions are performed with surrender to God, they purify and liberate
him.
III
After leaving their bodies, they who have killed the Self go to the worlds of the Asuras, covered
with blinding ignorance.
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The idea of rising to bright regions as a reward for well-doers, and of falling into realms of
darkness as a punishment for evil-doers is common to all great religions. But Vedanta claims
that this condition of heaven and hell is only temporary; because our actions, being finite, can
produce only a finite result.
What does it mean "to kill the Self?" How can the immortal Soul ever be destroyed? It cannot be
destroyed, it can only be obscured. Those who hold themselves under the sway of ignorance,
who serve the flesh and neglect the Atman or the real Self, are not able to perceive the effulgent
and indestructible nature of their Soul; hence they fall into the realm where the Soul light does
not shine. Here the Upanishad shows that the only hell is absence of knowledge. As long as
man is overpowered by the darkness of ignorance, he is the slave of Nature and must accept
whatever comes as the fruit of his thoughts and deeds. When he strays into the path of
unreality, the Sages declare that he destroys himself; because he who clings to the perishable
body and regards it as his true Self must experience death many times.
IV
That One, though motionless, is swifter than the mind. The senses can never overtake It, for It
ever goes before. Though immovable, It travels faster than those who run. By It the all-
pervading air sustains all living beings.
This verse explains the character of the Atman or Self. A finite object can be taken from one
place and put in another, but it can only occupy one space at a time. The Atman, however, is
present everywhere; hence, though one may run with the greatest swiftness to overtake It,
already It is there before him.
Even the all-pervading air must be supported by this Self, since It is infinite; and as nothing can
live without breathing air, all living things must draw their life from the Cosmic Self.
It moves and It moves not. It is far and also It is near. It is within and also It is without all this.
It is near to those who have the power to understand It, for It dwells in the heart of every one;
but It seems far to those whose mind is covered by the clouds of sensuality and self-delusion. It
is within, because It is the innermost Soul of all creatures; and It is without as the essence of the
whole external universe, infilling it like the all-pervading ether.
VI
He who sees all beings in the Self and the Self in all beings, he never turns away from It (the
Self).
VII
He who perceives all beings as the Self' for him how can there be delusion or grief, when he
sees this oneness (everywhere) ?
He who perceives the Self everywhere never shrinks from anything, because through his higher
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consciousness he feels united with all life. When a man sees God in all beings and all beings in
God, and also God dwelling in his own Soul, how can he hate any living thing? Grief and
delusion rest upon a belief in diversity, which leads to competition and all forms of selfishness.
With the realization of oneness, the sense of diversity vanishes and the cause of misery is
removed.
VIII
He (the Self) is all-encircling, resplendent, bodiless, spotless, without sinews, pure, untouched
by sin, all-seeing, all-knowing, transcendent, self-existent; He has disposed all things duly for
eternal years.
This text defines the real nature of the Self. When our mind is cleansed from the dross of
matter, then alone can we behold the vast, radiant, subtle, ever-pure and spotless Self, the true
basis of our existence.
IX
They enter into blind darkness who worship Avidya (ignorance and delusion); they fall, as it
were, into greater darkness who worship Vidya (knowledge).
By Vidya one end is attained; by Avidya, another. Thus we have heard from the wise men who
taught this.
XI
He who knows at the same time both Vidya and Avidya, crosses over death by Avidya and
attains immortality through Vidya.
Those who follow or "worship" the path of selfishness and pleasure (Avidya), without knowing
anything higher, necessarily fall into darkness; but those who worship or cherish Vidya
(knowledge) for mere intellectual pride and satisfaction, fall into greater darkness, because the
opportunity which they misuse is greater.
In the subsequent verses Vidya and Avidya are used in something the same sense as "faith"
and "works" in the Christian Bible; neither alone can lead to the ultimate goal, but when taken
together they carry one to the Highest. Work done with unselfish motive purifies the mind and
enables man to perceive his undying nature. From this he gains inevitably a knowledge of God,
because the Soul and God are one and inseparable; and when he knows himself to be one with
the Supreme and Indestructible Whole, he realizes his immortality.
XII
They fall into blind darkness who worship the Unmanifested and they fall into greater darkness
who worship the manifested.
XIII
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By the worship of the Unmanifested one end is attained; by the worship of the manifested,
another. Thus we have heard from the wise men who taught us this.
XIV
He who knows at the same time both the Unmanifested (the cause of manifestation) and the
destructible or manifested, he crosses over death through knowledge of the destructible and
attains immortality through knowledge of the First Cause (Unmanifested).
This particular Upanishad deals chiefly with the Invisible Cause and the visible manifestation,
and the whole trend of its teaching is to show that they are one and the same, one being the
outcome of the other hence no perfect knowledge is possible without simultaneous
comprehension of both. The wise men declare that he who worships in a one-sided way,
whether the visible or the invisible, does not reach the highest goal. Only he who has a co-
ordinated understanding of both the visible and the invisible, of matter and spirit, of activity and
that which is behind activity, conquers Nature and thus overcomes death. By work, by making
the mind steady and by following the prescribed rules given in the Scriptures, a man gains
wisdom. By the light of that wisdom he is able to perceive the Invisible Cause in all visible forms.
Therefore the wise man sees Him in every manifested form. They who have a true conception
of God are never separated from Him. They exist in Him and He in them.
XV
The face of Truth is hidden by a golden disk. O Pushan (Effulgent Being)! Uncover (Thy face)
that I, the worshipper of Truth, may behold Thee.
XVI
O Pushan! O Sun, sole traveller of the heavens, controller of all, son of Prajapati, withdraw Thy
rays and gather up Thy burning effulgence. Now through Thy Grace I behold Thy blessed and
glorious form. The Purusha (Effulgent Being) who dwells within Thee, I am He.
Here the sun, who is the giver of all light, is used as the symbol of the Infinite, giver of all
wisdom. The seeker after Truth prays to the Effulgent One to control His dazzling rays, that his
eyes, no longer blinded by them, may behold the Truth. Having perceived It, he proclaims: "Now
I see that that Effulgent Being and I are one and the same, and my delusion is destroyed." By
the light of Truth he is able to discriminate between the real and the unreal, and the knowledge
thus gained convinces him that he is one with the Supreme; that there is no difference between
himself and the Supreme Truth; or as Christ said, "I and my Father are one."
XVII
May my life-breath go to the all-pervading and immortal Prana, and let this body be burned to
ashes. Om! O mind, remember thy deeds! O mind, remember, remember thy deeds!
Remember!
Seek not fleeting results as the reward of thy actions, O mind! Strive only for the Imperishable.
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 Soul. When the clear vision of the distinction
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between the mortal body and the immortal Soul dawns in the heart, then all craving for physical
pleasure or material possession drops away; and one can say, let the body be burned to ashes
that the Soul may attain its freedom; for death is nothing more than the casting-off of a worn-out
garment.
XVIII
O Agni (Bright Being)! Lead us to blessedness by the good path. O Lord! Thou knowest all our
deeds, remove all evil and delusion from us. To Thee we offer our prostrations and
supplications again and again.
Here ends this Upanishad
This Upanishad is called Isa-Vasya-Upanishad, that which gives Brahma-Vidya or knowledge of

the All-pervading Deity. The dominant thought running through it is that we cannot enjoy life or
realize true happiness unless we consciously "cover" all with the Omnipresent Lord. If we are
not fully conscious of that which sustains our life, how can we live wisely and perform our
duties? Whatever we see, movable or immovable, good or bad, it is all "That." We must not
divide our conception of the universe; for in dividing it, we have only fragmentary knowledge
and we thus limit ourselves.
He who sees all beings in his Self and his Self in all beings, he never suffers; because when he
sees all creatures within his true Self, then jealousy, grief and hatred vanish. He alone can love.
That AH-pervading One is self- effulgent, birthless, deathless, pure, untainted by sin and
sorrow. Knowing this, he becomes free from the bondage of matter and transcends death.
Transcending death means realizing the difference between body and Soul and identifying
oneself with the Soul. When we actually behold the undecaying Soul within us and realize our
true nature, we no longer identify ourself with the body which dies and we do not die with the
body.
Self-knowledge has always been the theme of the Sages; and the Upanishads deal especially
with the knowledge of the Self and also with the knowledge of God, because there is no
difference between the Self and God. They are one and the same. That which comes out of the
Infinite Whole must also be infinite; hence the Self is infinite. That is the ocean, we are the
drops. So long as the drop remains separate from the ocean, it is small and weak; but when it is
one with the ocean, then it has all the strength of the ocean. Similarly, so long as man believes
himself to be separate from the Whole, he is helpless; but when he identifies himself with It,
then he transcends all weakness and partakes of Its omnipotent qualities.
Katha-Upanishad
The Katha-Upanishad is probably the most widely known of all the Upanishads. It was early
translated into Persian and through this rendering first made its way into Europe. Later Raja
Ram Mohun Roy brought out an English version. It has since appeared in various languages;
and English, German and French writers are all agreed in pronouncing it one of the most perfect
expressions of the religion and philosophy of the Vedas. Sir Edwin Arnold popularized it by his
metrical rendering under the name of "The Secret of Death," and Ralph Waldo Emerson gives
its story in brief at the close of his essay on "Immortality."
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There is no consensus of opinion regarding the place of this Upanishad in Vedic literature.
Some authorities declare it to belong to the Yajur-Veda, others to the Sama-Veda, while a large
number put it down as a part of the Atharva-Veda. The story is first suggested in the Rig-Veda;
it is told more definitely in the Yajur-Veda; and in the Katha-Upanishad it appears fully
elaborated and interwoven with the loftiest Vedic teaching. There is nothing however, to indicate
the special place of this final version, nor has any meaning been found for the name Katha.
The text presents a dialogue between an aspiring disciple, Nachiketas, and the Ruler of Death
regarding the great Hereafter.
Katha-Upanishad
Peace Chant
May He (the Supreme Being) protect us both, teacher and taught. May He be pleased with us.
May we acquire strength. May our study bring us illumination. May there be no enmity among
us.
Part First
Vahasrava, being desirous of heavenly rewards (at the Viswajit sacrifice), made a gift of all that
he possessed. He had a son by the name of Nachiketas.
II
When the offerings were being distributed, faith (Shraddha) entered (the heart of)Nachiketas,
who, though young, yet resected:
III
These cows have drunk water, eaten grass and given milk for the last time, and their senses
have lost all vigour. He who gives these undoubtedly goes to joyless realms.
In India the idea of sacrifice has always been to give freely for the joy of giving, without asking
anything in return; and the whole purpose and merit of the sacrifice is lost, if the giver entertains
the least thought of name, fame or individual benefit. The special Viswajit sacrifice which
Vajasrava was making required of him to give away all that he possessed. When, however, the
gifts were brought forward to be offered, his son Nachiketas, although probably a lad about
twelve years of age, observed how worthless were the animals which his father was offering.
His heart at once became filled with Shraddha. There is no one English word which can convey
the meaning of this Sanskrit term. It is more than mere faith. It also implies self-reliance, an
independent sense of right and wrong, and the courage of one's own conviction. As a boy of
tender age, Nachiketas had no right to question his father's action; yet, impelled by the sudden
awakening of his higher nature, he could not but reflect: "By merely giving these useless cows,
my father cannot gain any merit. If he has vowed to give all his possessions, then he must also
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give me. Otherwise his sacrifice will not be complete and fruitful." Therefore, anxious for his
father's welfare, he approached him gently and reverently.
IV
He said to his father: Dear father, to whom wilt thou give me? He said it a second time, then a
third time. The father replied: I shall give thee unto Death.
Nachiketas, being a dutiful son and eager to atone for his father's inadequate sacrifice, tried to
remind him thus indirectly that he had not fulfilled his promise to give away all his possessions,
since he had not yet offered his own son, who would be a worthier gift than useless cattle. His
father, conscious that he was not making a true sacrifice, tried to ignore the boy's questions; but
irritated by his persistence, he at last impatiently made answer: "I give thee to Yama, the Lord of
Death." The fact that anger could so quickly rise in his heart proved that he had not the proper
attitude of a sacrificer, who must always be tranquil, uplifted and free from egoism.
Nachiketas thought: Among many (of my father's pupils) I stand first; among many (others) I
stand in the middle (but never last). What will be accomplished for my father by my going this
day to Yama?
It was not conceit which led Nachiketas to consider his own standing and importance. 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 gift. Although he realized that his father's harsh reply was only the
expression of a momentary outburst of anger; yet he believed that greater harm might befall his
father, if his word was not kept. Therefore he sought to strengthen his father's resolution by
reminding him of the transitory condition of life. He said:
VI
Look back to those who lived before and look to those who live now. Like grain the mortal
decays and like grain again springs up (is reborn).
All things perish, Truth alone remains. Why then fear to sacrifice me also; Thus Nachiketas
convinced his father that he should remain true to his word and send him to Yama, the Ruler of
Death. Then Nachiketas went to the abode of Death, but Yama was absent and the boy waited
without food or drink for three days. On Yama's return one of his household said to him:
VII
Like fire a Brahmana guest enters into houses. That fire is quenched by an offering. (Therefore)
O Vaivaswata, bring water.
VIII
The foolish man in whose house a Brahmana guest remains without food, all his hopes and
expectations, all the merit gained by his association with the holy, by his good words and deeds,
all his sons and cattle, are destroyed.
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According to the ancient Vedic ideal a guest is the representative of God and should be
received with due reverence and honor. Especially is this the case with a Brahmana or a
Sannyasin whose life is wholly consecrated to God. Any one who fails to give proper care to a
holy guest brings misfortune on himself and his household. When Yama returned, therefore,
one of the members of his household anxiously informed him of Nachiketas' presence and
begged him to bring water to wash his feet, this being always the first service to an arriving
guest.
IX
Yama said: O Brahmana! Revered guest! My salutations to thee. As thou hast remained three
nights in my house without food, therefore choose three boons, O Brahmana.
Nachiketas said: May Gautama, my father, be free from anxious thought (about me). May he
lose all anger (towards me) and be pacified in heart. May he know and welcome me when I am
sent back by thee. This, O Death, is the first of the three boons I choose.
XI
Yama replied: Through my will Auddalaki Aruni (thy father) will know thee, and be again towards
thee as before. He will sleep in peace at night. He will be free from wrath when he sees thee
released from the mouth of death.
XII
Nachiketas said: In the realm of heaven there is no fear, thou (Death) art not there; nor is there
fear of old age. Having crossed beyond both hunger and thirst and being above grief, (they)
rejoice in heaven.
XIII
Thou knowest, O Death, the fire-sacrifice that leads to heaven. Tell this to me, who am full of
Shraddha (faith and yearning). They who live in the realm of heaven enjoy freedom from death.
This I beg as my second boon.
XIV
Yama replied: I know well that fire which leads to the realm of heaven. I shall tell it to thee.
Listen to me. Know, O Nachiketas, that this is the means of attaining endless worlds and their
support. It is hidden in the heart of all beings.
XV
Yama then told him that fire-sacrifice, the beginning of all the worlds; what bricks, how many
and how laid for the altar. Nachiketas repeated all as it was told to him. Then Death, being
pleased with him, again said:
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XVI
The great-soured Yama, being well pleased, said to him (Nachiketas): I give thee now another
boon. This fire (sacrifice) shall be named after thee. Take also this garland of many colours.
XVII
He who performs this Nachiketa fire-sacrifice three times, being united with the three (mother,
father and teacher), and who fulfills the three-fold duty (study of the Vedas, sacrifice and alms-
giving) crosses over birth and death. Knowing this worshipful shining fire, born of Brahman, and
realizing Him, he attains eternal peace.
XVIII
He who knows the three-fold Nachiketa fire and performs the Nachiketa fire-sacrifice with three-
fold knowledge, having cast off the fetters of death and being beyond grief, he rejoices in the
realm of heaven.
XIX
O Nachiketas, this is thy fire that leads to heaven, which thou hast chosen as thy second boon.
People will call this fire after thy name. Ask the third boon, Nachiketas.
Fire is regarded as "the foundation of all the worlds," because it is the revealer of creation. If
there were no fire or light, no manifested form would be visible. We read in the Semitic
Scriptures, "In the beginning the Lord said, 'Let there be light."' Therefore, that which stands in
the external universe as one of the purest symbols of the Divine, also dwells in subtle form in
the heart of every living being as the vital energy, the life-force or cause of existence.
Yama now tells Nachiketas how, by performing sacrifice with the three-fold knowledge, he may
transcend grief and death and reach heaven. The three-fold knowledge referred to is regarding
the preparation of the altar and fire. Nachiketas being eager to learn, listened with wholehearted
attention and was able to repeat all that was told him. 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 stones.
Verses XVI-XVIII are regarded by many as an interpolation, which would account for certain
obscurities and repetitions in them.
XX
Nachiketas said: There is this doubt regarding what becomes of a man after death. Some say
he exists, others that he does not exist. This knowledge I desire, being instructed by thee. Of
the boons this is the third boon.
XXI
Yama replied: Even the Devas (Bright Ones) of old doubted regarding this. It is not easy to
know; subtle indeed is this subject. O Nachiketas, choose another boon. Do not press me. Ask
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not this boon of me.
XXII
Nachiketas said: O Death, thou sayest that even the Devas had doubts about this, and that it is
not easy to know. Another teacher like unto thee is not to be found. Therefore no other boon
can be equal to this one.
XXIII
Yama said: Ask for sons and grandsons who shall live a hundred years, many cattle, elephants,
gold and horses. Ask for lands of vast extent and live thyself as many autumns as thou desirest.
XXIV
If thou thinkest of any other boon equal to this, ask for wealth and long life; be ruler over the
wide earth. O Nachiketas, I shall make thee enjoyer of all desires.
XXV
Whatsoever objects of desire are difficult to obtain in the realm of mortals, ask them all as thou
desirest; these lovely maidens with their chariots and musical instruments, such as are not
obtainable by mortals--be served by these whom I give to thee. O Nachiketas, do not ask
regarding death.
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 limitations, therefore Yama
first tested Nachiketas to see whether he was ready to receive such knowledge. "Do not press
me regarding this secret," he said. "Even wise men cannot understand it and thou art a mere
lad. Take, rather, long life, wealth, whatever will give thee happiness on the mortal plane." But
the boy proved his strength and worthiness by remaining firm in his resolution to know the great
secret of life and death.
XXVI
Nachiketas said: O Death, these are fleeting; they weaken the vigour of all the senses in man.
Even the longest life is short. Keep thou thy chariots, dance and music.
XXVII
Man cannot be satisfied by wealth. Shall we possess wealth when we see thee (Death)? Shall
we continue to live as long as thou rulest? Therefore that boon alone is to be chosen by me.
XXVIII
What man dwelling on the decaying mortal plane, having approached the undecaying immortal
one, and having reflected upon the nature of enjoyment through beauty and sense pleasure,
would delight in long life?
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XXIX
O Death, that regarding which there is doubt, of the great Hereafter, tell us. Nachiketas asks for
no other boon than that which penetrates this hidden secret.
Part Second
Yama said: The good is one thing and the pleasant another. These two, having different ends,
bind a man. It is well with him who chooses the good. He who chooses the pleasant misses the
true end.
II
The good and the pleasant approach man; the wise examines both and discriminates between
them; the wise prefers the good to the pleasant, but the foolish man chooses the pleasant
through love of bodily pleasure.
III
O Nachiketas after wise reflection thou hast renounced the pleasant and all pleasing forms.
Thou hast not accepted this garland of great value for which many mortals perish.
IV
Wide apart are these two,--ignorance and what is known as wisdom, leading in opposite
directions. I believe Nachiketas to be one who longs for wisdom, since many tempting objects
have not turned thee aside.
With this second part, the Ruler of Death begins his instructions regarding the great Hereafter.
There are two paths,--one leading Godward, the other leading to worldly pleasure. He who
follows one inevitably goes away from the other; because, like light and darkness they conflict.
One leads to the imperishable spiritual realm; the other to the perishable physical realm. Both
confront a man at every step of life. The discerning man distinguishing between the two,
chooses the Real and Eternal, and he alone attains the highest, while the ignorant man,
preferring that which brings him immediate and tangible results, misses the true purpose of his
existence. Although Yama put before Nachiketas many temptations to test his sincerity and
earnestness, he judging them at their real value, refused them all, saying "I have come from the
mortal realm, shall I ask for what is mortal? I desire only that which is eternal." Then Death said
to him: "I now see that thou art a sincere desirer of Truth. I offered thee vast wealth, long life
and every form of pleasure which tempts and deludes men; but thou hast proved thy worthiness
by rejecting them all."
Fools dwelling in ignorance, yet imagining themselves wise and learned, go round and round in
crooked ways, like the blind led by the blind.
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VI
The Hereafter never rises before the thoughtless child (the ignorant), deluded by the glamour of
wealth. "This world alone is, there is none other": thinking thus, he falls under my sway again
and again.
There are many in the world, who, puffed up with intellectual conceit, believe that they are
capable of guiding others. But although they may possess a certain amount of worldly wisdom,
they are devoid of deeper understanding; therefore all that they say merely increases doubt and
confusion in the minds of those who hear them. Hence they are likened to blind men leading the
blind.
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 objects. As children are tempted by
toys, so they are tempted by pleasure, power, name and fame. To them these seem the only
realities. Being thus attached to perishable things, they come many times under the dominion of
death. There is one part of us which must die; there is another part which never dies. When a
man can identify himself with his undying nature, which is one with God, then he overcomes
death.
VII
He about whom many are not even able to hear, whom many cannot comprehend even after
hearing: wonderful is the teacher, wonderful is he who can receive when taught by an able
teacher.
Throughout the Vedic Scriptures it is declared that no one can impart spiritual knowledge unless
he has realization. What is meant by realization? It means knowledge based on direct
perception. In India often the best teachers have no learning, but their character is so shining
that every one learns merely by coming in contact with them. In one of the Scriptures we read:
Under a banyan tree sat a youthful teacher and beside him an aged disciple. The mind of the
disciple was full of doubts and questions, but although the teacher continued silent, gradually
every doubt vanished from the disciple's mind. This signifies that the conveying of spiritual
teaching does not depend upon words only. It is the life, the illumination, which counts. Such
God-enlightened men, however, cannot easily be found; but even with such a teacher, the
knowledge of the Self cannot be gained unless the heart of the disciple is open and ready for
the Truth. Hence Yama says both teacher and taught must be wonderful.
VIII
When taught by a man of inferior understanding, this Atman cannot be truly known, even though
frequently thought upon. There is no way (to know It) unless it is taught by another (an illumined
teacher), for it is subtler than the subtle and beyond argument.
IX
O Dearest, this Atman cannot be attained by argument; It is truly known only when taught by
another (a wise teacher). O Nachiketas, thou hast attained It. Thou art fixed in Truth. May we
ever, find a questioner like thee.
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Knowledge of the Atman or Self cannot be attained when it is taught by those who themselves
lack in real understanding of It; and who therefore, having no definite conviction of their own,
differ among themselves as to its nature and existence. Only he who has been able to perceive
the Self directly, through the unfoldment of his higher nature, can proclaim what It actually is;
and his words alone carry weight and bring illumination. It is too subtle to be reached by
argument. This secret regarding the Hereafter cannot be known through reasoning or mere
intellectual gymnastics. It is to be attained only in a state of consciousness which transcends
the boundary line of reason.
I know that (earthly) treasure is transitory, for the eternal can never be attained by things which
are non-eternal. Hence the Nachiketa fire (sacrifice) has been performed by me with perishable
things and yet I have attained the eternal.
XI
O Nachiketas, thou hast seen the fulfillment of all desires, the basis of the universe, the endless
fruit of sacrificial rites, the other shore where there is no fear, that which is praiseworthy, the
great and wide support; yet, being wise, thou hast rejected all with firm resolve.
The teacher, saying that the imperishable cannot be attained by the perishable, shows that no
amount of observance of rituals and ceremonies can earn the imperishable and eternal.
Although the Nachiketa fire-sacrifice may bring results which seem eternal to mortals because
of their long duration, yet they too must come to an end; therefore this sacrifice cannot lead to
the final goal. Yama praises Nachiketas because, when all heavenly and earthly pleasures, as
well as knowledge of all realms and their enjoyments were offered him, yet he cast them aside
and remained firm in his desire for Truth alone.
XII
The wise, who by means of the highest meditation on the Self knows the Ancient One, difficult
to perceive, seated in the innermost recess, hidden in the cave of the heart, dwelling in the
depth of inner being, (he who knows that One) as God, is liberated from the fetters of joy and
sorrow.
XIII
A mortal, having heard and fully grasped this, and having realized through discrimination the
subtle Self, rejoices, because he has obtained that which is the source of all joy. I think the
abode (of Truth) is open to Nachiketas.
The Scriptures give three stages in all spiritual attainment. The aspirant must first hear about
the Truth from an enlightened teacher; next he must reflect upon what he has heard; then by
constant practice of discrimination and meditation he realizes it; and with realization comes the
fulfilment of every desire, because it unites him with the source of all. Having beheld this, a man
learns that all sense pleasures are but fragmentary reflections of that one supreme joy, which
can be found in the true Self alone. Yama assures Nachiketas that there is no doubt of his
realizing the Truth, because he has shown the highest discrimination as well as fixity of
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purpose.
XIV
Nachiketas said: That which thou seest, which is neither virtue nor vice, neither cause nor
effect, neither past nor future (but beyond these), tell me That.
XV
Yama replied: That goal which all the Vedas glorify, which all austerities proclaim, desiring
which (people) practice Brahmacharya (a life of continence and service), that goal I tell thee
briefly--it is Aum.
What name can man give to God? How can the Infinite be bound by any finite word? All that
language can express must be finite, since it is itself finite. Yet it is very difficult for mortals to
think or speak of anything without calling it by a definite name. Knowing this, the Sages gave to
the Supreme the name A-U-M which stands as the root of all language. The first letter "A" is the
mother-sound, being the natural sound uttered by every creature when the throat is opened,
and no sound can be made without opening the throat. The last letter "M," spoken by closing the
lips, terminates all articulation. As one carries the sound from the throat to the lips, it passes
through the sound "U." These three sounds therefore cover the whole field of possible articulate
sound. Their combination is called the Akshara or the imperishable word, the Sound-Brahman
or the Word
God, because it is the most universal name which can be given to the Supreme. Hence it must
be the word which was "in the beginning" and corresponds to the Logos of Christian theology. It
is because of the all-embracing significance of this name that it is used so universally in the
Vedic Scriptures to designate the Absolute.
XVI
This Word is indeed Brahman. This Word is indeed the Supreme. He who knows this Word
obtains whatever he desires.
XVII
This is the best Support, This is the highest Support; he who knows this Support is glorified in
the world of Brahman.
This sacred Word is the highest symbol of the Absolute. He who through meditating on It grasps
Its full significance, realizes the glory of God and at once has all his desires satisfied, because
God is the fulfilment of all desires.
XVIII
This Self is never born, nor does It die. It did not spring from anything, nor did anything spring
from It. This Ancient One is unborn, eternal, everlasting. It is not slain even though the body is
slain.
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XIX
If the slayer thinks that he slays, or if the slain thinks that he is slain, both of these know not. For
It neither slays nor is It slain.
XX
The Self is subtler than the subtle, greater than the great; It dwells in the heart of each living
being. He who is free from desire and free from grief, with mind and senses tranquil, beholds
the glory of the Atman.
Although this Atman dwells in the heart of every living being, yet It is not perceived by ordinary
mortals because of Its subtlety. It cannot be perceived by the senses; a finer spiritual sight is
required. The heart must be pure and freed from every unworthy selfish desire; the thought
must be indrawn from all external objects; mind and body must be under control; when the
whole being thus becomes calm and serene, then it is possible to perceive that effulgent Atman.
It is subtler than the subtle, because It is the invisible essence of every thing; and It is greater
than the great because It is the boundless, sustaining power of the whole universe; that upon
which all existence rests.
XXI
Though sitting, It travels far; though lying, It goes everywhere. Who else save me is fit to know
that God, who is (both) joyful and joyless?
The Self is all-pervading, hence It is that which sits still and that which travels, that which is
active and that which is inactive. It is both stationary and moving, and It is the basis of all forms
of existence; therefore whatever exists in the universe, whether joy or joylessness, pleasure or
pain, must spring from It. Who is better able to know God than I myself, since He resides in my
heart and is the very essence of my being? Such should be the attitude of one who is seeking.
XXII
The wise who know the Self, bodiless, seated within perishable bodies, great and all- pervading,
grieve not.
Then a wise man through the practice of discrimination has seen clearly the distinction between
body and Soul, he knows that his true Self is not the body, though It dwells in the body. Thus
realizing the indestructible, all-pervading nature of his real Self, he surmounts all fear of death or
loss, and is not moved even by the greatest
sorrow.
XXIII
This Self cannot be attained by study of the Scriptures, nor by intellectual perception, nor by
frequent hearing (of It); He whom the Self chooses, by him alone is It attained. To him the Self
reveals Its true nature.
We may imagine that by much study we can find out God; but merely hearing about a thing and
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gaining an intellectual comprehension of it does not mean attaining true knowledge of it.
Knowledge only comes through direct perception, and direct perception of God is possible for
those alone who are pure in heart and spiritually awakened. Although He is alike to all beings
and His mercy is on all, yet the impure and worldy-minded do not get the blessing, because they
do not know how to open their hearts to it. He who longs for God, him the Lord chooses;
because to him alone can He reveal His true nature.
XXIV
He who has not turned away from evil conduct, whose senses are uncontrolled, who is not
tranquil, whose mind is not at rest, he can never attain this Atman even by knowledge.
Yama having first described what the Atman is, now tells us how to attain It. man must try to
subdue his lower nature and gain control over the body and senses. e must conquer the impure
selfish desires which now disturb the serenity of his mind, that it may grow calm and peaceful. In
other words, he must live the life and develop all spiritual qualities in order to perceive the
Atman.
XXV
Who then can know where is this mighty Self? He (that Self) to whom the Brahmanas and
Kshatriyas are but food and death itself a condiment.
This text proclaims the glory and majesty of the Supreme. The Brahmanas stand for spiritual
strength, the Kshatriyas for physical strength, yet both are overpowered by His mightiness. Life
and death alike are food for Him. As the light of the great sun swallows up all the lesser lights of
the universe, similarly all worlds are lost in the effulgence of the Eternal Omnipresent Being.
Part Third
There are two who enjoy the fruits of their good deeds in the world, having entered into the cave
of the heart, seated (there) on the highest summit. The knowers of Brahman call them shadow
and light. So also (they are called) by householders who perform five fire- sacrifices or three
Nachiketa fire-sacrifices.
Here the two signify the Higher Self and the lower self, dwelling in the innermost cave of the
heart. The Seers of Truth, as well as householders who follow the path of rituals and outer
forms with the hope of enjoying the fruits of their good deeds, both proclaim that the Higher Self
is like a light and the lower self like a shadow. When the Truth shines clearly in the heart of the
knower, then he surmounts the apparent duality of his nature and becomes convinced that there
is but One, and that all outer manifestations are nothing but reflections or projections of that
One.
II
May we be able to learn that Nachiketa fire-sacrifice, which is a bridge for those who perform
sacrifice. May we also know the One, who is the highest imperishable Brahman for those who
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desire to cross over to the other shore which is beyond fear.
The significance of this text is May we acquire the knowledge of Brahman, the Supreme, in both
manifested and unmanifested form. He is manifested as the Lord of sacrifice for those who
follow the path of ritual He is the unmanifested, eternal, universal Supreme Being for those who
follow the path of wisdom. The "other shore," being the realm of immortality, is said to be
beyond fear; because disease, death, and all that which mortals fear, cease to exist there. It is
believed by many that these two opening verses were a later interpolation.
III
Know the Atman (Self) as the lord of the chariot, and the body as the chariot. Know also the
intellect to be the driver and mind the reins.
IV
The senses are called the horses; the sense objects are the roads; when the Atman is united
with body, senses and mind, then the wise call Him the enjoyer.
In the third chapter Yama defines what part of our being dies and what part is deathless, what is
mortal and what is immortal. But the Atman, the Higher Self, is so entirely beyond human
conception that it is impossible to give a direct definition of It. Only through similies can some
idea of It be conveyed. That is the reason why all the great Teachers of the world have so often
taught in the form of parables. So here the Ruler of Death represents the Self as the lord of this
chariot of the body. The intellect or discriminative faculty is the driver, who controls these wild
horses of the senses by holding firmly the reins of the mind. The roads over which these horses
travel are made up of all the external objects which attract or repel the senses:--the sense of
smelling follows the path of sweet odours, the sense of seeing the way of beautiful sights. Thus
each sense, unless restrained by the discriminative faculty, seeks to go out towards its special
objects. When the Self is joined with body, mind and senses, It is called the intelligent enjoyer;
because It is the one who wills, feels, perceives and does everything.
He who is without discrimination and whose mind is always uncontrolled, his senses are
unmanageable, like the vicious horses of a driver.
VI
But he who is full of discrimination and whose mind is always controlled, his senses are
manageable, like the good horses of a driver.
The man whose intellect is not discriminative and who fails to distinguish right from wrong, the
real from the unreal, is carried away by his sense passions and desires, just as a driver is
carried away by vicious horses over which he has lost control. But he who clearly distinguishes
what is good from what is merely pleasant, and controls all his out-going forces from running
after apparent momentary pleasures, his senses obey and serve him as good horses obey their
driver.
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VII
He who does not possess discrimination, whose mind is uncontrolled and always impure, he
does not reach that goal, but falls again into Samsara (realm of birth and death).
VIII
But he who possesses right discrimination, whose mind is under control and always pure, he
reaches that goal, from which he is not born again.
IX
The man who has a discriminative intellect for the driver, and a controlled mind for the reins,
reaches the end of the journey, the highest place of Vishnu (the All-pervading and
Unchangeable One).
A driver must possess first a thorough knowledge of the road; next he must understand how to
handle the reins and control his horses. Then will he drive safely to his destination. Similarly in
this journey of life, our mind and senses must be wholly under the control of our higher
discriminative faculty; for only when all our forces work in unison can we hope to reach the
goal--the abode of Absolute Truth.
Beyond the senses are the objects, beyond the objects is the mind, beyond the mind is the
intellect, beyond the intellect is the great Atman.
XI
Beyond the great Atman is the Unmanifested; beyond the Unmanifested is the Purusha (the
Cosmic Soul); beyond the Purusha there is nothing. That is the end, that is the final goal.
In these two verses the Teacher shows the process of discrimination, by which one attains
knowledge of the subtle Self. Beginning with the sense-organs, he leads up to the less and less
gross, until he reaches that which is subtlest of all, the true Self of man. The senses are
dependent on sense-objects, because without these the senses would have no utility. Superior
to sense-objects is the mind, because unless these objects affect the mind, they cannot
influence the senses. Over the mind the determinative faculty exercises power; this
determinative faculty is governed by the individual Self; beyond this Self is the undifferentiated
creative energy known as Avyaktam; and above this is the Purusha or Supreme Self. Than this
there is nothing higher. That is the goal, the Highest Abode of Peace and Bliss.
XII
This Atman (Self), hidden in all beings, does not shine forth; but It is seen by subtle seers
through keen and subtle understanding.
If It dwells in all living beings, why do we not see It? Because the ordinary man's vision is too
dull and distracted. It is visible to those alone whose intellect has been purified by constant
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thought on the Supreme, and whose sight therefore has become refined and sharpened. This
keenness of vision comes only when all our forces have been made one-pointed through
steadfast practice of concentration and meditation.
XIII
A wise man should control speech by mind, mind by intellect, intellect by the great Atman, and
that by the Peaceful One (the Paramatman or Supreme Self).
Here Yama gives the practical method to be followed if one wishes to realize the Supreme. The
word "speech" stands for all the senses. First, therefore, a man must control his outgoing
senses by the mind. Then the mind must be brought under the control of the discriminative
faculty; that is, it must be withdrawn from all sense-objects and cease to waste its energies on
nonessential things. The discriminative faculty in turn must be controlled by the higher individual
intelligence and this must be governed wholly by the Supreme Intelligence.
XIV
A rise! Awake! Having reached the Great Ones (illumined Teachers), gain understanding. The
path is as sharp as a razor, impassable and difficult to travel, so the wise declare.
This is the eternal call of the wise: Awake from the slumber of ignorance! Arise and seek out
those who know the Truth, because only those who have direct vision of Truth are capable of
teaching It. Invoke their blessing with a humble spirit and seek to be instructed by them. The
path is very difficult to tread. No thoughtless or lethargic person can safely travel on it. One must
be strong, wakeful and persevering.
XV
Knowing That which is soundless, touchless, formless, undecaying; also tasteless, odorless,
and eternal; beginningless, endless and immutable; beyond the Unmanifested: (knowing That)
man escapes from the mouth of death.
The Ruler of Death defines here the innermost essence of our being. Because of its extreme
subtlety, it cannot be heard or felt or smelled or tasted like any ordinary object. It never dies. It
has no beginning or end. It is unchangeable. Realizing this Supreme Reality, man escapes from
death and attains everlasting life. Thus the Teacher has gradually led Nachiketas to a point
where he can reveal to him the secret of death. The boy had thought that there was a place
where he could stay and become immortal. But Yama shows him that immortality is a state of
consciousness and is not gained so long as man clings to name and form, or to perishable
objects. What dies? Form. Therefore the formful man dies; but not that which dwells within.
Although inconceivably subtle, the Sages have always made an effort through similies and
analogies to give some idea of this inner Self or the God within. They have described It as
beyond mind and speech; too subtle for ordinary perception, but not beyond the range of
purified vision.
XVI
The intelligent man, who has heard and repeated the ancient story of Nachiketas, told by the
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Ruler of Death, is glorified in the world of Brahman.
XVII
He who with devotion recites this highest secret of immortality before an assembly of
Brahmanas (pious men) or at the time of Shraddha (funeral ceremonies), gains everlasting
reward, he gains everlasting reward.
Part Fourth
The Self-existent created the senses out-going; for this reason man sees the external, but not
the inner Atman (Self). Some wise man, however, desiring immortality, with eyes turned away
(from the external) sees the Atman within.
In the last chapter the Ruler of Death instructed Nachiketas regarding the nature and glory of
the Self. Now he shows the reason why the Self is not seen by the majority. It is because man's
mind is constantly drawn outward through the channels of his senses, and this prevents his
seeing the inner Self (Pratyagatman); but now and then a seeker, wiser than others, goes within
and attains the vision of the undying Self.
II
Children (the ignorant) pursue external pleasures; (thus) they fall into the wide- spread snare of
death. But the wise, knowing the nature of immortality, do not seek the permanent among
fleeting things.
Those who are devoid of discrimination and fail to distinguish between real and unreal, the
fleeting and the permanent, set their hearts on the changeable things of this world; hence they
entangle themselves in the net of insatiable desire, which leads inevitably to disappointment
and suffering. To such, death must seem a reality because they identify themselves with that
which is born and which dies. But the wise, who see deeper into the nature of things, are no
longer deluded by the charm of the phenomenal world and do not seek for permanent
happiness among its passing enjoyments.
III
That by which one knows form, taste, smell, sound, touch and sense enjoyments, by That also
one knows whatever remains (to be known). This verily is That (which thou hast asked to know).
IV
That by which a mortal perceives, both in dream and in waking, by knowing that great all-
pervading Atman the wise man grieves no more.
In these verses the teacher tries to make plain that all knowledge, as well as all sense
perception, in every state of consciousness--sleeping, dreaming or waking--is possible only
because the Self exists. There can be no knowledge or perception independent of the Self.
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Wise men, aware of this, identify themselves with their Higher Self and thus transcend the realm
of grief.
He who knows this Atman, the honey-eater (perceiver and enjoyer of objects), ever near, as the
lord of the past and future, fears no more. This verily is That.
VI
He who sees Him seated in the five elements, born of Tapas (fire of Brahman), born before
water; who, having entered the cave of the heart, abides therein --this verily is That.
This verse indicates that He, the Great Self, is the cause of all created objects. According to the
Vedas, His first manifestation was Brahma, the Personal God or Creator, born of the fire of
wisdom. He existed before the evolution of the five elements-- earth, water, fire, air and ether;
hence He was "born before water." He is the Self dwelling in the hearts of all creatures.
VII
He who knows Aditi, who rises with Prana (the Life Principle), existent in all the Devas; who,
having entered into the heart, abides there; and who was born from the elements--this verily is
That.
This verse is somewhat obscure and seems like an interpolated amplification of the preceding
verse.
VIII
Tje all-seeing fire which exists hidden in the two sticks, as the foetus is well-guarded in the
womb by the mother, (that fire) is to be worshipped day after day by wakeful seekers (after
wisdom), as well as by sacrificers. This verily is That.
Fire is called all-seeing because its light makes everything visible. In Vedic sacrifices the altar
fire was always kindled by rubbing together two sticks of a special kind of wood called Arani.
Because fire was regarded as one of the most perfect symbols of Divine wisdom, it was to be
worshipped by all seekers after Truth, whether they followed the path of meditation or the path
of rituals.
IX
From whence the sun rises, and whither it goes at setting, upon That all the Devas depend. No
one goes beyond That. This verily is That.
What is here (in the visible world), that is there (in the invisible); he who sees difference
(between visible and invisible) goes from death to death.
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XI
By mind alone this is to be realized. There is no difference whatever (between visible and
invisible). He who sees difference here (between these) goes from death to death.
In the sight of true wisdom, there is no difference between the creator and the created. Even
physical science has come to recognize that cause and effect are but two aspects of one
manifestation of energy. He who fails to see this, being engrossed in the visible only, goes from
death to death; because he clings to external forms which are perishable. Only the essence
which dwells within is unchangeable and imperishable. This knowledge of the oneness of visible
and invisible, however, cannot be acquired through sense-perception. It can only be attained by
the purified mind.
XII
The Purusha (Self), of the size of a thumb, resides in the middle of the body as the lord of the
past and the future, (he who knows Him) fears no more. This verily is That.
The seat of the Purusha is said to be the heart, hence It "resides in the middle of the body."
Although It is limitless and all-pervading, yet in relation to Its abiding-place It is represented as
limited in extension, "the size of a thumb." This refers really to the heart, which in shape may be
likened to a thumb. s light is everywhere, yet we see it focused in a lamp and believe it to be
there only; similarly, although the life-current flows everywhere in the body, the heart is
regarded as peculiarly its seat.
XIII
That Purusha, of the size of a thumb, is like a light without smoke, lord of the past and the
future. He is the same today and tomorrow. This verily is That.
In this verse the teacher defines the effulgent nature of the Soul, whose light is pure like a flame
without smoke. He also answers the question put by Nachiketas as to what happens after
death, by declaring that no real change takes place, because the Soul is ever the same.
XIV
As rain water, (falling) on the mountain top, runs down over the rocks on all sides; similarly, he
who sees difference (between visible forms) runs after them in various directions.
XV
O Gautama (Nachiketas), as pure water poured into pure water becomes one, so also is it with
the Self of an illumined Knower (he becomes one with the Supreme).
Part Fifth
The city of the Unborn, whose knowledge is unchanging, has eleven gates. Thinking on Him,
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man grieves no more; and being freed (from ignorance), he attains liberation. This verily is That.
This human body is called a city with eleven gates, where the eternal unborn Spirit dwells.
These gates are the two eyes, two ears, two nostrils, the mouth, the navel, the two lower
apertures, and the imperceptible opening at the top of the head. The Self or Atman holds the
position of ruler in this city; and being above the modifications of birth, death and all human
imperfections, It is not affected by the changes of the physical organism. As the intelligent man
through constant thought and meditation realizes the splendour of this Supreme Spirit, he
becomes free from that part of his nature which grieves and suffers, and thus he attains
liberation.
II
He is the sun dwelling in the bright heaven; He is the air dwelling in space; He is the fire burning
on the altar; He is the guest dwelling in the house. He dwells in man. He dwells in those greater
than man. He dwells in sacrifice. He dwells in the ether. He is (all that is) born in water, (all that)
is born in earth, (all that) is born in sacrifice, (all that) is born on mountains. He is the True and
the Great.
III
He it is who sends the (in-coming) Prana (life-breath) upward and throws the (out-going) breath
downward. Him all the senses worship, the adorable Atman, seated in the centre (the heart).
IV
When this Atman, which is seated in the body, goes out (from the body), what remains then?
This verily is That.
No mortal lives by the in-coming breath (Prana) or by the out-going breath (Apana), but he lives
by another on which these two depend.
VI
O Gautama (Nachiketas), I shall declare unto thee the secret of the eternal Brahman and what
happens to the Self after death.
VII
Some Jivas (individual Souls) enter wombs to be embodied; others go into immovable forms,
according to their deeds and knowledge.
This text shows the application of the law of cause and effect to all forms of life. The thoughts
and actions of the present life determine the future birth and environment.
VIII
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The Being who remains awake while all sleep, who grants all desires, That is pure, That is
Brahman, That alone is said to be immortal. On That all the worlds rest. None goes beyond
That. This verily is That.
IX
As fire, though one, having entered the world, becomes various according to what it burns, so
does the Atman (Self) within all living beings, though one, become various according to what it
enters. It also exists outside.
As air, though one, having entered the world, becomes various according to what it enters, so
does the Atman within all living beings, though one, become various according to what it enters.
It also exists outside.
By using these similies of fire and air, the teacher tries to show Nachiketas the subtle quality of
the great Self, who, although one and formless like air and fire, yet assumes different shapes
according to the form in which It dwells. But, being all-pervading and unlimited, It cannot be
confined to these forms; therefore it is said that It also exists outside all forms.
XI
As the sun, the eye of the whole world, is not defiled by external impurities seen by the eyes,
thus the one inner Self of all living beings is not defiled by the misery of the world, being outside
it.
The sun is called the eye of the world because it reveals all objects. As the sun may shine on
the most impure object, yet remain uncontaminated by it, so the Divine Self within is not touched
by the impurity or suffering of the physical form in which it dwells, the Self being beyond all
bodily limitations.
XII
There is one ruler, the Self of all living beings, who makes the one form manifold; the wise who
perceive Him seated within their Self, to them belongs eternal bliss, not to others.
XIII
Eternal among the changing, consciousness of the conscious, who, though one, fulfils the
desires of many: the wise who perceive Him seated within their Self, to them belongs eternal
peace, not to others.
XIV
They (the wise) perceive that indescribable highest bliss, saying, This is That. How am I to know
It? Does It shine (by Its own light) or does It shine (by reflected light)?
XV
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The sun does not shine there, nor the moon, nor the stars; nor do these lightnings shine there,
much less this fire. When He shines, everything shines after Him; by His light all is lighted.
Part Sixth
This ancient Aswattha tree has its root above and branches below. That is pure, That is
Brahman, That alone is called the Immortal. All the worlds rest in That. None goes beyond That.
This verily is That.
This verse indicates the origin of the tree of creation (the Samsara-Vriksha), which is rooted
above in Brahman, the Supreme, and sends its branches downward into the phenomenal world.
Heat and cold, pleasure and pain, birth and death, and all the shifting conditions of the mortal
realm--these are the branches; but the origin of the tree, the Brahman, is eternally pure,
unchanging, free and deathless. From the highest angelic form to the minutest atom, all created
things have their origin in Him. He is the foundation of the universe. There is nothing beyond
Him.
II
Whatever there is in the universe is evolved from Prana and vibrates in Prana. That is a mighty
terror, like an upraised thunderbolt. They who know That become immortal.
III
From fear of Him the fire burns, from fear of Him the sun shines. From fear of Him Indra and
Vayu and Death, the fifth, speed forth.
Just as the body cannot live or act without the Soul, similarly nothing in the created world can
exist independent of Brahman, who is the basis of all existence. His position is like that of a king
whom all must obey; hence it is said that the gods of sun, moon, wind, rain, do His bidding. He
is likened to an upraised thunderbolt, because of the impartial and inevitable nature of His law,
which all powers, great or small, must obey absolutely.
IV
Ifa man is not able to know Him before the dissolution of the body, then he becomes embodied
again in the created worlds.
As soon as a man acquires knowledge of the Supreme, he is liberated; but if he fails to attain
such knowledge before his Soul is separated from the body, then he must take other bodies and
return again and again to this realm of birth and death, until through varied experience he
realizes the nature of the Supreme and his relation to Him.
As in a mirror, so is He seen within oneself; as in a dream, so (is He seen) in the world of the
fathers (departed spirits); as in water, so (is He seen) in the world of Gandharvas (the angelic
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realm). As light and shadow, so (is He seen) in the world of Brahma (the Creator).
When by means of a purified understanding one beholds God within, the image is distinct as in
a polished mirror; but one cannot have clear vision of the Supreme by attaining to the various
realms known as heavens, where one reaps the fruit of his good deeds. It is only by developing
one's highest consciousness here in this life that perfect God-vision can be attained.
VI
Knowing that the senses are distinct (from the Atman) and their rising and setting separate
(from the Atman), a wise man grieves no more.
A wise man never confounds the Atman, which is birthless and deathless, with that which has
beginning and end. Therefore, when he sees his senses and his physical organism waxing and
waning, he knows that his real Self within can never be affected by these outer changes, so he
remains unmoved.
VII
Higher than the senses is the mind, higher than the mind is the intellect, higher than the intellect
is the great Atman, higher than the Atman is the Unmanifested.
VIII
Beyond the Unmanifested is the all-pervading and imperceptible Being (Purusha). By knowing
Him, the mortal is liberated and attains immortality.
This division of the individual into senses, mind, intellect, self-consciousness, undifferentiated
creative energy and the Absolute Self is explained in the commentary of verse XI, Part Third.
IX
His form is not to be seen. No one can see Him with the eye. He is perceived by the heart, by
the intellect and by the mind. They who know this become immortal.
The Supreme, being formless, cannot be discerned by the senses, hence all knowledge of Him
must be acquired by the subtler faculties of heart, intellect and mind, which are developed only
through the purifying practice of meditation.
When the five organs of perception become still, together with the mind, and the intellect ceases
to be active: that is called the highest state.
The teacher now shows Nachiketas the process by which the transcendental vision can be
attained. he out-going senses,--seeing, hearing, smelling, touching, tasting; the restless mind
and the intellect: all must be indrawn and quieted. The state of equilibrium thus attained is
called the highest state, because all the forces of one's being become united and focused; and
this inevitably leads to supersensuous vision.
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XI
This firm holding back of the senses is what is known as Yoga. Then one should become
watchful, for Yoga comes and goes.
Yoga literally means to join or to unite the lower self with the Higher Self, the object with the
subject, the worshipper with God. In order to gain this union, however, one must first disunite
oneself from all that scatters the physical, mental and intellectual forces; so the outgoing
perceptions must be detached from the external world and indrawn. When this is accomplished
through constant practice of concentration and meditation, the union takes place of its own
accord. But it may be lost again, unless one is watchful.
XII
He cannot be attained by speech, by mind, or by the eye. How can That be realized except by
him who says "He is"?
XIII
He should be realized as "He is" and also as the reality of both (visible and invisible). He who
knows Him as "He is," to him alone His real nature is revealed.
This supersensuous vision cannot be gained through man's ordinary faculties. By mind, eye, or
speech the manifested attributes of the Divine can be apprehended; but only one who has
acquired the supersensuous sight can directly perceive God's existence and declare definitely
that "He is," that He alone exists in both the visible and the invisible world.
XIV
When all desires dwelling in the heart cease, then the mortal becomes immortal and attains
Brahman here.
XV
When all the ties of the heart are cut asunder here, then the mortal becomes immortal. Such is
the teaching.
XVI
There are a hundred and one nerves of the heart. One of them penetrates the centre of the
head. Going upward through it, one attains immortality. The other (hundred nerve-courses) lead,
in departing, to different worlds.
The nervous system of the body provides the channels through which the mind travels; the
direction in which it moves is determined by its desires and tendencies. When the mind
becomes pure and desireless, it takes the upward course and at the time of departing passes
out through the imperceptible opening at the crown of the head; but as long as it remains full of
desires, its course is downward towards the realms where those desires can be satisfied.
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XVII
The Purusha, the inner Self, of the size of a thumb, is ever seated in the heart of all living
beings. With perseverance man should draw Him out from his body as one draws the inner stalk
from a blade of grass. One should know Him as pure and deathless, as pure and deathless.
As has been explained in Part Fourth, verse XII, the inner Self, although unlimited, is described
as "the size of a thumb" because of its abiding-place in the heart, often likened to a lotus-bud
which is similar to a thumb in size and shape. Through the process of steadfast discrimination,
one should learn to differentiate the Soul from the body, just as one separates the pith from a
reed.
XVIII
Thus Nachiketas, having acquired this wisdom taught by the Ruler of Death, together with all
the rules of Yoga, became free from impurity and death and attained Brahman (the Supreme).
So also will it be with another who likewise knows the nature of the Self.
PEACE CHANT
May He (the Supreme Being) protect us both. May He be pleased with us. May we acquire
strength. May our study bring us illumination. May there be no enmity among us.
Here ends this Upanishad
Kena-Upanishad
Like the Isavasya, this Upanishad derives its name from the opening word of the text, Kena-
ishitam, "by whom directed." It is also known as the Talavakara-Upanishad because of its place
as a chapter in the Talavakara-Brahmana of the Sama-Veda.
Among the Upanishads it is one of the most analytical and metaphysical, its purpose being to
lead the mind from the gross to the subtle, from effect to cause. By a series of profound
questions and answers, it seeks to locate the source of man's being; and to expand his self-
consciousness until it has become identical with God-Consciousness.
KENA-UPANISHAD
Peace Chant
May my limbs, speech, Prana (life-force), sight, hearing, strength and all my senses, gain in
vigor. All is the Brahman (Supreme Lord) of the Upanishads. May I never deny the Brahman.
May the Brahman never deny me. May there be no denial of the Brahman. May there be no
separation from the Brahman. May all the virtues declared in the sacred Upanishads be
manifest in me, who am devoted to the Atman (Higher Self). May they be manifest in me.

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Part First
By whom commanded and directed does the mind go towards its objects? Commanded by
whom does the life-force, the first (cause), move? At whose will do men utter speech? What
power directs the eye and the ear?
Thus the disciple approached the Master and inquired concerning the cause of life and human
activity. Having a sincere longing for Truth he desired to know who really sees and hears, who
actuates the apparent physical man. He perceived all about him the phenomenal world, the
existence of which he could prove by his senses; but he sought to know the invisible causal
world, of which he was now only vaguely conscious. Is mind all-pervading and all-powerful, or is
it impelled by some other force, he asked. Who sends forth the vital energy, without which
nothing can exist? The teacher replies:
II
It is the ear of the ear, the mind of the mind, the speech of the speech, the life of the life, the eye
of the eye. The wise, freed (from the senses and from mortal desires), after leaving this world,
become immortal.
An ordinary man hears, sees, thinks, but he is satisfied to know only as much as can be known
through the senses; he does not analyze and try to find that which stands behind the ear or eye
or mind. He is completely identified with his external nature. His conception does not go beyond
the little circle of his bodily life, which concerns the outer man only. He has no consciousness of
that which enables his senses and organs to perform their tasks.
There is a vast difference between the manifested form and That which is manifested through
the form. When we know That, we shall not die with the body. One who clings to the senses and
to things that are ephemeral, must die many deaths, but that man who knows the eye of the
eye, the ear of the ear, having severed himself from his physical nature, becomes immortal.
Immortality is attained when man transcends his apparent nature and finds that subtle, eternal
and inexhaustible essence which is within him.
III
There the eye does not go, nor speech, nor mind. We do not know That; we do not understand
how It can be taught. It is distinct from the known and also It is beyond the unknown. Thus we
have heard from the ancient (teachers) who told us about It.
These physical eyes are unable to perceive that subtle essence. Nor can it be expressed by
finite language or known by finite intelligence, because it is infinite. Our conception of knowing
finite things is to know their name and form; but knowledge of God must be distinct from such
knowledge. This is why some declare God to be unknown and unknowable; because He is far
more than eye or mind or speech can perceive, comprehend or express. The Upanishad does
not say that He cannot be known. He is unknowable to man's finite nature. How can a finite
mortal apprehend the Infinite Whole? But He can be known by man's God-like nature.
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IV
That which speech does not illumine, but which illumines speech: know that alone to be the
Brahman (the Supreme Being), not this which people worship here.
That which cannot be thought by mind, but by which, they say, mind is able to think: know that
alone to be the Brahman, not this which people worship here.
VI
That which is not seen by the eye, but by which the eye is able to see: know that alone to be the
Brahman, not this which people worship here.
VII
That which cannot be heard by the ear, but by which the ear is able to hear: know that alone to
be Brahman, not this which people worship here.
VIII
That which none breathes with the breath, but by which breath is in-breathed: know that alone
to be the Brahman, not this which people worship here.
Ordinarily we know three states of consciousness only,--waking, dreaming and sleeping. There
is, however, a fourth state, the superconscious, which transcends these. In the first three states
the mind is not clear enough to save us from error; but in the fourth state it gains such purity of
vision that it can perceive the Divine. If God could be known by the limited mind and senses,
then God-knowledge would be like any other knowledge and spiritual science like any physical
science. He can be known, however, by the purified mind only. Therefore to know God, man
must purify himself. The mind described in the Upanishads is the superconscious mind.
According to the Vedic Sages the mind in its ordinary state is only another sense organ. This
mind is limited, but when it becomes illumined by the light of the Cosmic Intelligence, or the
"mind of the mind," then it is able to apprehend the First Cause or That which stands behind all
external activities.
Part Second
If thou thinkest "I know It well," then it is certain that thou knowest but little of the Brahman
(Absolute Truth), or in what form He (resideth) in the Devas (minor aspects of Deity). Therefore I
think that what thou thinkest to be known is still to be sought after.
Having given the definition of the real Self or Brahman, by which mortals are able to see, hear,
feel and think, the teacher was afraid that the disciple, after merely hearing about It, might
conclude that he knew It. So he said to him: "You have heard about It, but that is not enough.
You must experience It. Mere intellectual recognition will not give you true knowledge of It.
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Neither can It be taught to you. The teacher can only show the way. You must find It for
yourself."
Knowledge means union between subject and object. To gain this union one must practice,
theory cannot help us. The previous chapter has shown that the knowledge of Brahman is
beyond sense-perception: "There the eye does not go, nor speech, nor mind." "That is distinct
from known and also It is beyond the unknown." 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 knowledge. Although the disciple had listened to
the teacher with unquestioning mind and was intellectually convinced of the truth of his words, it
was now necessary for him to prove by his own experience what he had heard. Guided by the
teacher, he sought within himself through meditation the meaning of Brahman; and having
gained a new vision, he approached the teacher once more.
II
The disciple said: I do not think I know It well, nor do I think that I do not know It. He among us
who knows It truly, knows (what is meant by) "I know" and also what is meant by "I know It not."
This appears to be contradictory, but it is not. In the previous chapter we learned that Brahman
is "distinct from the known" and "beyond the unknown." The disciple, realizing this, says: "So far
as mortal conception is concerned, I do not think I know, because I understand that It is beyond
mind and speech; yet from the higher point of view, I cannot say that I do not know; for the very
fact that I exist, that I can seek It, shows that I know; for It is the source of my being. I do not
know, however, in the sense of knowing the whole Infinite Ocean of existence." The word
knowledge is used ordinarily to signify acquaintance with phenomena only, but man must
transcend this relative knowledge before he can have a clear conception of God. One who
wishes to attain Soul-consciousness must rise above matter.
The observation of material science being confined to the sense plane, it ignores what is
beyond. Therefore it must always be limited and subject to change. It discovered atoms, then it
went further and discovered electrons, and when it had found the one, it had to drop the other;
so this kind of knowledge can never lead to the ultimate knowledge of the Infinite, because it is
exclusive and not inclusive. Spiritual science is not merely a question of mind and brain, it
depends on the awakening of our latent higher consciousness.
III
He who thinks he knows It not, knows It. He who thinks he knows It, knows It not. The true
knowers think they can never know It (because of Its infinitude), while the ignorant think they
know It.
By this text the teacher confirms the idea that Brahman is unthinkable, because unconditioned.
Therefore he says: He who considers It beyond thought, beyond sense-perception, beyond
mind and speech, he alone has a true understanding of Brahman. They who judge a living
being from his external form and sense faculties, know him not; because the real Self of man is
not manifested in his seeing, hearing, speaking. His real Self is that within by which he hears
and speaks and sees. In the same way he knows not Brahman who thinks he knows It by name
and form. The arrogant and foolish man thinks he knows everything; but the true knower is
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humble. He says: "How can I know Thee, who art Infinite and beyond mind and speech?" In the
last portion of the text, the teacher draws an impressive contrast between the attitude of the
wise man who knows, but thinks he does not know; and that of the ignorant who does not know,
but thinks he knows.
IV
It (Brahman) is known, when It is known in every state of consciousness. (Through such

knowledge) one attains immortality. By attaining this Self, man gains strength; and by Self-
knowledge immortality is attained.
We have learned from the previous text that the Brahman is unknown to those whose
knowledge is limited to sense experience; 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
things. By this higher knowledge a man attains immortality, because he knows that although his
body may decay and die, the subtle essence of his being remains untouched. Such an one also
acquires unlimited strength, because he identifies himself with the ultimate Source. 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 death; but through the strength which Atma-
gnana or Self-knowledge gives, immortality is reached. Whenever knowledge is based on direct
perception of this undying essence, one transcends all fear of death and becomes immortal.
If one knows It here, that is Truth; if one knows It not here, then great is his loss. The wise
seeing the same Self in all beings, being liberated from this world, become immortal.
Part Third
The Brahman once won a victory for the Devas. Through that victory of the Brahman, the Devas
became elated. They thought, "This victory is ours. This glory is ours."
Brahman here does not mean a personal Deity. There is a Brahma, the first person of the Hindu
Trinity; but Brahman is the Absolute, the One without a second, the essence of all. There are
different names and forms which represent certain personal aspects of Divinity, such as Brahma
the Creator, Vishnu the Preserver and Siva the Transformer; but no one of these can fully
represent the Whole. Brahman is the vast ocean of being, on which rise numberless ripples and
waves of manifestation. From the smallest atomic form to a Deva or an angel, all spring from
that limitless ocean of Brahman, the inexhaustible Source of life. No manifested form of life can
be independent of its source, just as no wave, however mighty, can be independent of the
ocean. Nothing moves without that Power. He is the only Doer. But the Devas thought: "This
victory is ours, this glory is ours."
II
The Brahman perceived this and appeared before them. They did not know what mysterious
form it was.
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III
They said to Fire: "O Jataveda (All-knowing)! Find out what mysterious spirit this is." He said:
"Yes."
IV
He ran towards it and He (Brahman) said to him: "Who art thou?" "I am Agni, I am Jataveda," he
(the Fire-god) replied.
Brahman asked: "What power resides in thee?" Agni replied: "I can burn up all whatsoever
exists on earth."
VI
Brahman placed a straw before him and said: "Burn this." He (Agni) rushed towards it with all
speed, but was not able to burn it. So he returned from there and said (to the Devas): "I was not
able to find out what this great mystery is."
VII
Then they said to Vayu (the Air-god): "Vayu! Find out what this mystery is." He said: "Yes."
VIII
He ran towards it and He (Brahman) said to him: "Who art thou?" "I am Vayu, I am Matarisva
(traveller of Heaven)," he (Vayu) said.
IX
Then the Brahman said: "What power is in thee?" Vayu replied: "I can blow away all whatsoever
exists on earth."
Brahman placed a straw before him and said: "Blow this away." He (Vayu) rushed towards it
with all speed, but was not able to blow it away. So he returned from there and said (to the
Devas): "I was not able to find out what this great mystery is."
XI
Then they said to Indra: "O Maghavan (Worshipful One)! Find out what this mystery is." He said:
"Yes"; and ran towards it, but it disappeared before him.
XII
Then he saw in that very space a woman beautifully adorned, Uma of golden hue, daughter of
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Haimavat (Himalaya). He asked: "What is this great mystery?"
Here we see how the Absolute assumes concrete form to give knowledge of Himself to the
earnest seeker. Brahman, the impenetrable mystery, disappeared and in His place appeared a
personal form to represent Him. This is a subtle way of showing the difference between the
Absolute and the personal aspects of Deity. The Absolute is declared to be unknowable and
unthinkable, but He assumes deified personal aspects to make Himself known to His devotees.
Thus Uma, daughter of the Himalaya, represents that personal aspect as the offspring of the
Infinite Being; while the Himalaya stands as the symbol of the Eternal, Unchangeable One.
Part fourth
She (Uma) said: "It is Brahman. It is through the victory of Brahman that ye are victorious." Then
from her words, he (Indra) knew that it (that mysterious form) was Brahman.
Uma replied to Indra, "It is to Brahman that you owe your victory. It is through His power that
you live and act. He is the agent and you are all only instruments in His hands. Therefore your
idea that 'This victory is ours, this glory is ours,' is based on ignorance." At once Indra saw their
mistake. The Devas, being puffed up with vanity, had thought they themselves had achieved the
victory, whereas it was Brahman; for not even a blade of grass can move without His command.
II
Therefore these Devas,--Agni, Vayu and Indra--excel other Devas, because they came nearer
to Brahman. It was they who first knew this spirit as Brahman.
III
Therefore Indra excels all other Devas, because he came nearest to Brahman, and because he
first (before all others) knew this spirit as Brahman.
Agni, Vayu and Indra were superior to the other Devas because they gained a closer vision; and
they were able to do this because they were purer; while Indra stands as the head of the Devas,
because he realized the Truth directly, he reached Brahman. The significance of this is that
whoever comes in direct touch with Brahman or the Supreme is glorified.
IV
Thus the teaching of Brahman is here illustrated in regard to the Devas. He dashed like
lightning, and appeared and disappeared just as the eye winks.
The teaching as regards the Devas was that Brahman is the only Doer. He had appeared
before them in a mysterious form; but the whole of the unfathomable Brahman could not be
seen in any definite form; so at the moment of vanishing, He manifested more of His
immeasurable glory and fleetness of action by a sudden dazzling flash of light.
V
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Next (the teaching) is regarding Adhyatman (the embodied Soul). The mind seems to approach
Him (Brahman). By this mind (the seeker) again and again remembers and thinks about
Brahman.
Only by the mind can the seeker after knowledge approach Brahman, whose nature in glory and
speed has been described as like unto a flash of lightning. Mind alone can picture the
indescribable Brahman; and mind alone, being swift in its nature, can follow Him. It is through
the help of this mind that we can think and meditate on Brahman; and when by constant thought
of Him the mind becomes purified, then like a polished mirror it can reflect His Divine Glory.
VI
That Brahman is called Tadvanam (object of adoration). He is to be worshipped by the name

Tadvanam. He who knows Brahman thus, is loved by all beings.
Brahman is the object of adoration and the goal of all beings. For this reason he should be
worshipped and meditated upon as Tadvanam. Whoever knows Him in this aspect becomes
one with Him, and serves as a clear channel through which the blessings of Brahman flow out to
others. The knower of God partakes of all His lovable qualities and is therefore loved by all true
devotees.
VII
The disciple asked: O Master, teach me the Upanishad. (The teacher replied:) The Upanishad
has been taught thee. We have certainly taught thee the Upanishad about Brahman.
VIII
The Upanishad is based on tapas (practice of the control of body, mind and senses), dama
(subjugation of the senses), karma (right performance of prescribed actions). The Vedas are its
limbs. Truth is its support.
IX
He who knows this (wisdom of the Upanishad), having been cleansed of all sin, becomes
established in the blissful, eternal and highest abode of Brahman, in the highest abode of
Brahman.
Here ends this Upanishad.
This Upanishad is called Kena, because it begins with the inquiry: "By whom" (Kena) willed or
directed does the mind go towards its object? From whom comes life? What enables man to
speak, to hear and see? And the teacher in reply gives him the definition of Brahman, the
Source and Basis of existence. The spirit of the Upanishads is always to show that no matter
where we look or what we see or feel in the visible world, it all proceeds from one Source.
The prevailing note of all Vedic teaching is this: One tremendous Whole becoming the world,
and again the world merging in that Whole. It also strives in various ways to define that Source,
knowing which all else is known and without which no knowledge can be well established. So
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here the teacher replies: That which is the eye of the eye, the ear of the ear, that is the
inexhaustible river of being which flows on eternally; while bubbles of creation rise on the
surface, live for a time, then burst.
The teacher, however, warns the disciple that this eye, ear, mind, can never perceive It; for It is
that which illumines speech and mind, which enables eye and ear and all sense-faculties to
perform their tasks. "It is distinct from the known and also It is beyond the unknown." He who
thinks he knows It, knows It not; because It is never known by those who believe that It can be
grasped by the intellect or by the senses; but It can be known by him who knows It as the basis
of all consciousness.
The knower of Truth says, "I know It not," because he realizes the unbounded, infinite nature of
the Supreme. "Thou art this (the visible), Thou art That (the invisible), and Thou art all that is
beyond," he declares. The ordinary idea of knowledge is that which is based on sense
preceptions; but the knowledge of an illumined Sage is not confined to his senses. He has all
the knowledge that comes from the senses and all that comes from Spirit.
The special purpose of this Upanishad is to give us the knowledge of the Real, that we may not
come under the dominion of the ego by identifying ourselves with our body, mind and senses.
Mortals become mortals because they fall under the sway of ego and depend on their own
limited physical and mental strength. The lesson of the parable of the Devas and Brahman is
that there is no real power, no real doer except God. He is the eye of the eye, the ear of the ear;
and eyes, ears, and all our faculties have no power independent of Him. When we thus realize
Him as the underlying Reality of our being, we transcend death and become immortal.
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The Upanishads by Swami Paramananda

This etext was produced by J. C. Byers.

Translated and Commentated

From the Original Sanskrit Text

Boston, March, 1919

thought of the Vedas in modern English."

Invisible Whole, yet the Whole remains unaltered.

OM! PEACE! PEACE! PEACE!

Here ends this Upanishad

This Upanishad is called Isa-Vasya-Upanishad, that which gives Brahma-Vidya or knowledge of

OM! PEACE! PEACE! PEACE!

not this boon of me.

desire to cross over to the other shore which is beyond fear.

Ruler of Death, is glorified in the world of Brahman.

OM! PEACE! PEACE! PEACE!

Here ends this Upanishad

OM! PEACE! PEACE! PEACE!

It (Brahman) is known, when It is known in every state of consciousness. (Through such

Haimavat (Himalaya). He asked: "What is this great mystery?"

That Brahman is called Tadvanam (object of adoration). He is to be worshipped by the name

Here ends this Upanishad.

OM! PEACE! PEACE! PEACE!

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