Upaniṣads · Kaṭha 1.2
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Kaṭha 1.2.1
अन्यच्छ्रेयोऽन्यदुतैव प्रेय-
स्ते उभे नानार्थे पुरुषँ सिनीतः ।
तयोः श्रेय आददानस्य साधु
भवति हीयतेऽर्थाद्य उ प्रेयो वृणीते ॥ १.२.१ ॥
The good is one thing, the pleasant is another; these two, with different aims, bind a person. Of them, for him who takes the good, it goes well; he who chooses the pleasant falls away from his aim.
Kaṭha 1.2.2
श्रेयश्च प्रेयश्च मनुष्यमेतः
तौ सम्परीत्य विविनक्ति धीरः ।
श्रेयो हि धीरोऽभि प्रेयसो वृणीते
प्रेयो मन्दो योगक्षेमाद्वृणीते ॥ १.२.२ ॥
The good and the pleasant both approach a person. The steady one, having weighed both, distinguishes them; the steady one chooses the good over the pleasant, while the dull one chooses the pleasant for the sake of gain and security.
Kaṭha 1.2.3
स त्वं प्रियान्प्रियरूपांश्च कामान्
अभिध्यायन्नचिकेतोऽत्यस्राक्षीः ।
नैतां सृङ्कां वित्तमयीमवाप्तो
यस्यां मज्जन्ति बहवो मनुष्याः ॥ १.२.३ ॥
You, Naciketas, having considered dear things and desires pleasing in form, have cast them off. You have not taken this chain made of wealth, in which many people sink.
Kaṭha 1.2.4
दूरमेते विपरीते विषूची
अविद्या या च विद्येति ज्ञाता ।
विद्याभीप्सिनं नचिकेतसं मन्ये
न त्वा कामा बहवोऽलोलुपन्त ॥ १.२.४ ॥
These two, ignorance (avidyā) and knowledge (vidyā), are far apart, opposite in nature, and lead in different directions. I consider you, Naciketas, to be one who desires knowledge; many desires have not tempted you.
Kaṭha 1.2.5
अविद्यायामन्तरे वर्तमानाः
स्वयं धीराः पण्डितंमन्यमानाः ।
दन्द्रम्यमाणाः परियन्ति मूढा
अन्धेनैव नीयमाना यथान्धाः ॥ १.२.५ ॥
Dwelling within ignorance, deluded people who think themselves wise and learned go round and round, stumbling, like blind men led by a blind man.
Kaṭha 1.2.6
न साम्परायः प्रतिभाति बालं
प्रमाद्यन्तं वित्तमोहेन मूढम् ।
अयं लोको नास्ति पर इति मानी
पुनः पुनर्वशमापद्यते मे ॥ १.२.६ ॥
To the childish, the heedless, and the one deluded by the infatuation of wealth, the next world does not appear. The conceited man who thinks 'this world alone exists, there is no other' falls again and again under my sway.
Kaṭha 1.2.7
श्रवणायापि बहुभिर्यो न लभ्यः
शृण्वन्तोऽपि बहवो यं न विद्युः ।
आश्चर्यो वक्ता कुशलोऽस्य लब्धा
आश्चर्यो ज्ञाता कुशलानुशिष्टः ॥ १.२.७ ॥
That which many cannot even obtain by hearing, and which many do not know even while hearing it — wonderful is the speaker of it, skilled; wonderful is the one who attains it; wonderful is the knower who has been instructed by a skilled teacher.
Kaṭha 1.2.8
न नरेणावरेण प्रोक्त एष
सुविज्ञेयो बहुधा चिन्त्यमानः ।
अनन्यप्रोक्ते गतिरत्र नास्ति
अणीयान् ह्यतर्क्यमणुप्रमाणात् ॥ १.२.८ ॥
Taught by an ordinary person, this (ātman) is not easily known, however much it is pondered in many ways. Unless taught by another, there is no access to it here, for it is subtler than the subtle and beyond reasoning.
Kaṭha 1.2.9
नैषा तर्केण मतिरापनेया
प्रोक्तान्येनैव सुज्ञानाय प्रेष्ठ ।
यां त्वमापः सत्यधृतिर्बतासि
त्वादृङ्नो भूयान्नचिकेतः प्रष्टा ॥ १.२.९ ॥
Beloved, this understanding is not to be attained by reasoning; it is rightly known only when taught by another. You are steadfast in truth; may we always have a questioner like you, Naciketas.
Kaṭha 1.2.10
जानाम्यहं शेवधिरित्यनित्यं
न ह्यध्रुवैः प्राप्यते हि ध्रुवं तत् ।
ततो मया नाचिकेतश्चितोऽग्निः
अनित्यैर्द्रव्यैः प्राप्तवानस्मि नित्यम् ॥ १.२.१० ॥
I know that this treasure is impermanent, for the eternal is not obtained by the impermanent. Therefore I have kindled the Naciketa fire, and by impermanent materials I have attained the eternal.
Kaṭha 1.2.11
कामस्याप्तिं जगतः प्रतिष्ठां
क्रतोरानन्त्यमभयस्य पारम् ।
स्तोममहदुरुगायं प्रतिष्ठां दृष्ट्वा
धृत्या धीरो नचिकेतोऽत्यस्राक्षीः ॥ १.२.११ ॥
The attainment of desires, the foundation of the world, the endlessness of sacrifice, the far shore of fearlessness; seeing the great praise, the widely sung hymn and the abiding support, O steadfast Naciketas, you have cast them off with firmness.
Kaṭha 1.2.12
तं दुर्दर्शं गूढमनुप्रविष्टं
गुहाहितं गह्वरेष्ठं पुराणम् ।
अध्यात्मयोगाधिगमेन देवं
मत्वा धीरो हर्षशोकौ जहाति ॥ १.२.१२ ॥
That god, hard to see, hidden, entered into the cave of the heart, dwelling in the depths, ancient, — the wise one, having known him through the yoga of inner reflection (adhyātma-yoga), gives up both joy and sorrow.
Kaṭha 1.2.13
एतच्छ्रुत्वा सम्परिगृह्य मर्त्यः
प्रवृह्य धर्म्यमणुमेतमाप्य ।
स मोदते मोदनीयँ हि लब्ध्वा
विवृतँ सद्म नचिकेतसं मन्ये ॥ १.२.१३ ॥
Having heard this and fully grasped it, a mortal, discerning the subtle truth that accords with dharma, attains it. Having obtained what is worthy of joy, he rejoices; I think the dwelling has been opened for Naciketas.
Kaṭha 1.2.14
अन्यत्र धर्मादन्यत्राधर्मा-
दन्यत्रास्मात्कृताकृतात् ।
अन्यत्र भूताच्च भव्याच्च
यत्तत्पश्यसि तद्वद ॥ १.२.१४ ॥
Other than dharma, other than adharma, other than this done and undone, other than the past and the future — whatever you see, tell that.
Kaṭha 1.2.15
सर्वे वेदा यत्पदमामनन्ति
तपाँसि सर्वाणि च यद्वदन्ति ।
यदिच्छन्तो ब्रह्मचर्यं चरन्ति
तत्ते पदँ संग्रहेण ब्रवीम्योमित्येतत् ॥ १.२.१५ ॥
The goal that all the Vedas proclaim, that all austerities speak of, desiring which men live the life of discipline — that goal I tell you in brief: it is Om.
Kaṭha 1.2.16
एतद्ध्येवाक्षरं ब्रह्म एतद्ध्येवाक्षरं परम् ।
एतद्ध्येवाक्षरं ज्ञात्वा यो यदिच्छति तस्य तत् ॥ १.२.१६ ॥
This syllable indeed is brahman; this syllable indeed is the highest. Knowing this syllable, whoever desires anything, that becomes his.
Kaṭha 1.2.17
एतदालम्बनँ श्रेष्ठमेतदालम्बनं परम् ।
एतदालम्बनं ज्ञात्वा ब्रह्मलोके महीयते ॥ १.२.१७ ॥
This is the best support; this is the highest support. Knowing this support, one is exalted in the world of brahman.
Kaṭha 1.2.18
न जायते म्रियते वा विपश्चिन्
नायं कुतश्चिन्न बभूव कश्चित् ।
अजो नित्यः शाश्वतोऽयं पुराणो
न हन्यते हन्यमाने शरीरे ॥ १.२.१८ ॥
The wise one is not born, nor does it die. It did not come from anywhere, nor did it become anything. Unborn, eternal, everlasting, and ancient, it is not slain when the body is slain.
Kaṭha 1.2.19
हन्ता चेन्मन्यते हन्तुँ हतश्चेन्मन्यते हतम् ।
उभौ तौ न विजानीतो नायँ हन्ति न हन्यते ॥ १.२.१९ ॥
If the slayer thinks 'I slay,' and the slain thinks 'I am slain,' both do not know. It does not slay, nor is it slain.
Kaṭha 1.2.20
अणोरणीयान्महतो महीया-
नात्माऽस्य जन्तोर्निहितो गुहायाम् ।
तमक्रतुः पश्यति वीतशोको
धातुप्रसादान्महिमानमात्मनः ॥ १.२.२० ॥
The self, smaller than the small and greater than the great, is placed in the cave of the heart of this living being. The one free of desire and free of grief sees its greatness, by the grace of the creator (dhātu).
Kaṭha 1.2.21
आसीनो दूरं व्रजति शयानो याति सर्वतः ।
कस्तं मदामदं देवं मदन्यो ज्ञातुमर्हति ॥ १.२.२१ ॥
Sitting, he goes far; lying down, he goes everywhere. Who other than me is able to know that god, who is beyond rejoicing and not-rejoicing?
Kaṭha 1.2.22
अशरीरँ शरीरेष्वनवस्थेष्ववस्थितम् ।
महान्तं विभुमात्मानं मत्वा धीरो न शोचति ॥ १.२.२२ ॥
The wise one, having known the self that is bodiless though it abides among bodies, steady among impermanent things, great and all-pervading, does not grieve.
Kaṭha 1.2.23
नायमात्मा प्रवचनेन लभ्यो
न मेधया न बहुना श्रुतेन ।
यमेवैष वृणुते तेन लभ्यः
तस्यैष आत्मा विवृणुते तनूँ स्वाम् ॥ १.२.२३ ॥
This self cannot be attained by teaching, nor by intellect, nor by much learning. It is attained only by the one whom it chooses; to him this self reveals its own form.
Kaṭha 1.2.24
नाविरतो दुश्चरितान्नाशान्तो नासमाहितः ।
नाशान्तमानसो वाऽपि प्रज्ञानेनैनमाप्नुयात् ॥ १.२.२४ ॥
He who has not ceased from wrong conduct, who is not calmed, not composed, or whose mind is not at peace, cannot attain this ātman through discernment.
Kaṭha 1.2.25
यस्य ब्रह्म च क्षत्रं च उभे भवत ओदनः ।
मृत्युर्यस्योपसेचनं क इत्था वेद यत्र सः ॥ १.२.२५ ॥
For whom both the brahman (priestly power) and the kṣatra (ruling power) become the odana (the meal), and death the upasecana (the sauce): who truly knows where he is?