·2 - FAXSKRIT-ENGLISE BOOK 1 कठोपनिषत् with Engash Translation by Hiru Auro wado Ghode 4 As ५ स्वप्नवासवदत्तम् माम with English Translation h. H K Bhagavat, B 12 As * खुवंश Caratis XI- Tith Sugast. TransIntron, ths Hn Blingavat, a R. L- + नीतिशतकम् of भतधरि th English Translation Rel uotes hyH K. Dhagarat Re 1, SANSKRIT BOOKS. I sa 171977 Bhagaradgit» rith Shri Shaabara's Bhn ahya Rs 2. 2 Gran Ten 'priusipai Upanishad's with Shr Sliarhara's Bhashya Rg 11 3 FETAR Hrabmasutras trith'Shri Shankara's Bb shya Rs.. 4 विवेकचूडामणि & उपईलाइसौ of Shankaracharya Vive kachudamanand Updeshasnrnsra in one book Re. 1 5 करदिग्विजय of विचारण्य with commentary, Rs 6 6 गीताबा: GITASANGRAHA : c full text of l diflorent Gites : भगस्ट्रीता, रामगाता गणेशगीता, निषगीता अधावकगीना, अवनीसा, मयंगीता, यमगीता देवीगीता, ग्रामगीता, Kc Rs.1-14 7 प्रकरणाग्रंथा. . . Minpr works Of Shankaracharya ii De Yul. R8, 4. Contents-अपरीक्षाभूति, मालवेध, त वोपदेश, प्रलमानावलीमाला वास्पति, सदाचारानसंधान, स्वात्मानरूपण, अद्वैतानुभूति, पत्रलोकी प्रबोधमुधाकर, प्रभोत्तारलमालका, ब्रह्मानुचिंतन, मोहमुदर, योगतारावली शत-लोकी, स्वात्मप्रकाशिका मवेशनसासितिसारसंग बिगाडामणि उपदेशसाहसी, वेहान्तस्तोत्राणि, भक्तिस्तामाणि, सनमुनातीरभाष्य, विष्णु मासनामभाम] अष्टेकर कंपनी, पुणे शहर - ·॥ कठोपनिषत सह,नायवतु ॥ सहना मुनछु । सह वीर्य करवाई कर नावपतिमस्तु मा विदिपायहै ॥ ॐान्ति शान्तिः शतिः ॥ H hd M First Chapter. उशन है व बाजभवसः सर्ववेदसं ददी । 'तस्य नाषिकेता नाम-पुत्रं आस ॥१॥ So theystory goes. Tijnshravasa, the son of Tajashraras, desiring (hearenly reward) gAre away all his wealth He tad aon, byemsmo Nachiketas. "1. (Iadeclinables, ased to call to remembrance some past Prents or history"), alamat, son of Vajnshtara, 37 desirous Mot heavents, komarda'), and se all (1018) possession8 Til goro तस्य htt(so the story goes ) मरिकता नाम Nachiketas brhameya:son'भास was.a24 कुमार सन्त दक्षिणा नीयमानासु श्रद्धाऽअवेश ॥ मोऽमन्यत ।' Him, though young, faith possessed as the gifts mero being distributed, ho tkoögbt:: 21 कुमार Young boy सन्त being him, पक्षिणामु the final gitta | 16fore belag arstributed) अक्षा inth भाविवेश entered. ममन्यत thoughts पीतोदका जॉण्णा दुग्धदोहा निरिद्रियाः । अनेदा नाम ते लोकास्तानसं गच्छति ता ददत् ॥३॥ " " ·2 KATUA UPANXAD Thrge are costs that hare drunk intre for the last time, caten grass for the last timo, balo siolded their last milk and are dovoid of vigour Joy lees verily are those worlds that he Attrina trho gires these 3 qia el which have finish d drinking water, reguit which have finished eating grass, outer which have given their milk Gitfam which are unable to calve any more, MT them (ie, the cons of the aforconid natuto ) one who gives, स. he अनदा Joyless नाम verily ते those ठोका worlds, तान to them anat goes स होवाच पितर तत कस्म मां दास्यसीति । द्वितीय तृतीय त होवाच मृत्यवे त्वा ददामीति ॥४॥ HH and unto 118 sire, Father, to whom wilt thou give me' He said thus a second and a third time To him he said "Unto Denth' do I gie thice स he ह पितर unto (hhs) father उवाच said ततस्तात Father is to whom (of the priests) at nie traff nilt thou give इति thus, द्वितीय & st cond time तृतीय for the third time (rear the father ) to him, (80 the story goes ) gare send त्वा thee मृत्यवे unto Drath ददामि l give इति thus बहूनामेमि प्रथमो बहूनाममि मध्यमः । कि स्विद्यमस्य कर्तव्य यन्मयाद्य करिष्यति ॥ ५॥ Nachiketas thought Anong mani I go the first, among many I go widmost, then what 18 there for Dentb to do which he will now do through me' 5 ayat among many (sons and disciples) Tom of first ran मि I go बहना among many मध्यम medmost एमि I go किंस्विर What get of Fame or Death sriaj work 01 which go throug! me on to-day mitegia will accomplish ·3-8 अनुपश्य यथा पूर्व प्रतिपश्य तथाऽपरे । सस्यामिव मर्त्यः पच्यते सस्यमिवाजायते पुन ॥६॥ Call to mind hof our ancestors behinted and mark also bow others nok beharc, like cora, dton) & the mortal and like corn ho is born ngain 6 पूर्व those who came before यथा how (वृत्ता behaved ) मतपश्य remember तथा so also अपरे others प्रतिपश्य observe मर्त्य the mortal Frey corn a lihe gegà ripens (and falls ) Frey corn इव like पुन ngain आजायते , born वैश्वानरः प्रविशत्यतिथि ह्मणो गृहान् । तस्यैतां शान्ति कुर्वन्ति हर वैवस्वतोदषम् ॥ ७ ॥ Lai e fire, a lirahmati a guest enters houses, men give the penci-offering to quict him Larrascata Fetch water (So end the nttendants of Inn to their ini ster) i प्राह्मणा Brahmann अतिथि goest मन being, श्वानर fire (इव 11le) the houses प्रविशति enters into तम्य no (the guest's) एता this शान्ति ponce-offering युवन्ति do पवम्वत 0 con of Tirasion (the Ean ), 87 liring of water आशाप्रतीक्षे संगत सुनृता चेष्टापूर्ते पुत्रपशंश्च सर्वान् । पतद्वंक्त पुरुपस्याल्पमेघसो यस्यानश्नन्यसति ब्राह्मणो गृहे ||८॥ llope and expectation, coinpnnis sath good people, true and pleasant descoarst, sacrifices, acts of philanthrophy children And cattle, all theec aro destroyed of the foolish man, in whosc house as Brahumuna guest stays without eating 8 बामण Brahmans अनभन् rathont catmg यस्य whoso रहे in house वसति stars , (तस्य his) अपमेधस foolish पुरुषस्य of a man भाशाप्रती hopes and expectations, संगत the merit obtained from the associntion with good peoplo, gai the merit ohtnined from sponking good and pleasing words to others, gera merits grinrd from the performance of sacrifices and planthropic sorks 9997 children and cattle--- Farg'all, on this ſo destroys, - ·KATEA OPAXIBRAD तिम्रो रात्रीर्यवान्सीहे मेऽनश्नन्ब्रह्मन्नतिथिनमस्य । ममस्तेऽस्तु ब्रह्मन्स्वस्ति मेऽस्तु तस्मात्प्रति त्रीन्वरान्वृणीष्व ॥९॥ [ Death, returning from a three days absence, found Naoluketas had not received hospitality , so, he said ] As you have lived here, Oh Brābmana, & venerable guest in my house for three nights without eating, be my prostration to you, Ou Brāhman, may good befall me Therefore, ask three boons, In return. 9 ब्रह्मन 0 Brahman (त्वं ron) अतिथि aguest नमस्य worshpful पत् as मे my गृहे in house तिस' three रात्री nights अनमन् without eating अवात्सी dwelt तस्मात् thcrefore in return ब्रह्मन् 0 Brahman से to thet मम obensorce अस्तु let there be : मे to me स्वस्ति welfrro spet let there be giât in retarn &ą three ariq boons qui choose शान्तसंकल्प सुमना यथा स्याद्रीतमन्युौतमो माभिमृत्यों । त्वत्प्रसृष्ट माभिवदेत्यतीत एतत्त्रयाणां प्रथम वरं वृणे ॥१०॥ ( Naclaketas said ) That Gautama may be freed from anxiety, be calm in mild, void of wrath against me, that he may recognise and welcome me sent back by you-18, Oh Death, the first of the three boons I ask 10 मृत्यो 0 Death, गौतम Gautame (1. Nachiketas' father) शान्तसकल्प free from anxiety, सुमना of good mind माअामे towards me वीतमन्यु void of wrath यथा स्यात् may be प्रतीत haring recognised स्वत्प्रमुष्टं sent back by thee मा me अभिवपेच may welcome एतत् ths अयाणा of the three प्रथम the first at the boon वृणे I choose, यथा पुरस्तादविता प्रतीत औहालक्रािरुणिर्मप्रसृष्ट । सुख रात्री शयिता वीतमन्युस्त्वां ददृशिवान्मृत्युमुखात्ममुक्तम्॥११॥ (Death replied ) Sent back, by me 'Auddálakı,' the son of 'Aruna' will recognise you, as before, will sleep during e ·I 9-13 5 pights in peace and when he sees you roleased from the aws of Death, will lose luis wrath 11 भारणि the son of Arana, आहारफि Auddalaka पुररतात even before (त्वा towards thee) यथा n४ मत्प्रष्ट प्रष्ट sent back by me (तधव 80) भविता shall become प्रतीत one who has recognised hc at thee 99619 from the jaws of death go* relenged ZITT having been aſa y free from auger as the mghts at peacefully igar will sleep स्वर्गलोकन भय विचनास्ति न तत्र वन जरया बिमति । उभे ती शनायापिपासे शोकातिगो मादत स्वर्गलोक ॥१२॥ (Anchiketas sd) In heaven there is no fear. You are not there , nor (there ) one fears old age laling cross. cd both hunger and thirnt, and goue beyond sorrow, ono in heaven rejoices 12. स्वर्ग in the hensen लोके world चिन whatever भय fear म w docs not exist aq there you not gad tur lov old ago festa (one) e afraid üiboth 87717. goragih lunger and thírat wifi boring cro88cd, aniran gono beyond sorrow स्वगटके in the Heaven-world मादते rejoices स त्वमग्निं स्वय॑मध्येपि मृत्यो प्रवृहि त्व श्रद्दधानाय मह्यम् । स्वर्गलोका अमृतत्व भजन्त एतादियिन वरेण ॥१३॥ Oh Death'tbou knowost the firo shich Icads to heaven, explain to mr, who am faithful, that (fire) by which those, who dcbiro hoasen, nttnin inmortulty I choose thuis (hnow ledgo ) by my second boon 13. मृत्यो O Death, a thntal thou स्वये that linds to hearon wiú fire (the Bacrílico ) seğio hnowest, a that >791919 full of faith ji to no प्रमूहि tell (onstruct ) स्यगंठोका those who aim at thn attaiumrnt of hearon' daria the inmortality (of thu

·6
KATEA UPANIERAD
Devas) भजन्ते attain tag this falga by the sccond ajo
boon gut I choose
प्र ते बवीमि तद् मे नियोध स्वर्ग्यमग्निं नचिकेत प्रजानन् ।
अनतलोकाप्तिमथो प्रतिष्ठा विद्धि त्वमेतं निहित राहायाम् ॥१४॥
(Death said ) That I toll theo, know it from me, Oh
Nachiketas , I know the Giro lending to henien, hnor the gre
wbich 18 the attainment of the endless world and thr support
thereof, that which 18 sot doma in the secret place of tho
beart 14
(अह I) स्वयं ihat leads to hearon अग्निं the fire प्रमामन्
knowing a to thee प्रप्रवीमि I tell,तत् that a serily मे froin me नियोध
learn मचिकेत 0 Nachiketas, त्वं thon एत this अनंतलोशाप्ति asa
means to the attainment of the endless world, भयो and प्रतिष्ठा
the support Terar in the cavity (1c, in tho heart of the learned
(निहितं dwelling) विदि know
लोकादिमान तमुवाच तस्मै या इष्टका यावतीर्वा यथा वा
स चापि तत्मत्यवदद्यथोक्तमथास्य मृत्युः पुनरेवाह तुष्टः ॥१५॥
Death told him the fire, the source of the worlds, what
bruoks, how many and how. Also Nachiketas repeated it as
explained Then Death, being pleased, said to bim again 15
(यम Yama) तस्मै to him छोकादि the source of the world
that भनि ire उवाच told या wbat kind यावती how many वा or
इष्टका bricks यथा how (the sacrificial fire is to be lit) वा or स
he (Nrohiketas) च and अपि also तत् that (what Yama told) यथोक्तं
as told प्रत्यवदत् repeated अथ then Death
भस्य-अस्मै to
hum Te (सम्) being pleased पुन again एक eren भाह sand
तमनीप्रीयमाणो महात्मा वरं तवेहाद्य ददामि भूयः।
तष मामा भाषितामणिः संका चोपासनेकरूपांगहाण ॥१६॥

·I. 14-18 7 Delighted, the high-souled Death said to him--"I give thce here, to das this further hoon, by thy name alone, shall this foro be knofa and take, thou, this garland also of Farious h26 16 HIERT the high-souled ( Death) gigala delighted bim (Nachiketas) mata sard & here, pa eren of to-day na to thee भूय ngain वरं boon ददामि Igne अय this भनि ire (sacrifoc ) thy ra verily TT by name ant shall be इमा the भनेकम्पा of various hues मुका garland ग्रहाण inde त्रिगाचिकेतसिभिरेत्य सधि त्रिकर्मकृत्तरति जन्ममृत्यू । ब्रह्मजनं देवमीत्य विदित्वा निघाय्येमा शान्तिमत्यतमेति ॥१७॥ Having hindled the turce-fold Nachuhetas, hoing unted with the three, doing the three-fold Karna, one crosses birth and death, haowing the adorable, the bright, the omniscient fire born of Brahman, and realising him, attains peace for 17. Party with the three mig udion pro having attained force to one who has handled the three-fold Nachiketa fre Grå IT one who has done 118 three duties Gagang birth and death तरति crosses. h rorehapful ब्रह्मजझं born of Brahman and omusclent देव reeplendent विदित्वा knowing निचाय्य reshsing इमा this wetti for ever ta paco ora attains orer विणाधिक्तसयमेतदिदित्वा य एव विदा श्चिनुते नाधिक्तम् । स मृत्युपाशान्पुरत प्रणोध शोकातिगो मादत स्वर्गलोके ॥१८॥ HC who performs the three-fold Rachihetns sacrifice knowing thero threc, rho builds the Nachiketa fire with this hoowledge, casts of Death's bonde in ads ance, Passeg beyond Brief and rejoice in hrasan. 18 ·ΚΑΤΙΑ ΟΡΑΣΥΒΙΑ स 10 य He पिणाचित who has thrice performed the Nachikets Saoratice, विद्वान the hnover एतत् these a three विदित्वा knowing Alisha ilic Nuclithetn uru (scribce) racja perforbus gra in advance 991918 the Londs of death golu destrozing शोकातिग transcending grief स्वगोn the heaven-world मोपते rejoices एप तेऽग्निर्नचित स्वग्र्यो यमवृणीथा द्वितीयेन वरेण । एतमग्निंत वैव प्रवक्ष्यान्त जनासस्तृतीय वर नचिकेतो वृणीप्य।।१९ This is thy firo, Oh, Nacinkctas, which lends to heaven and which thou didst ohoo80 by the band boon, people wall call tlı18 ure tlako alono , Oh Nuclubctas, chooso the third boon 19 मचिषत ONachiketar, thy एप ths स्वयं which lends to heaven अग्नि the thre य which द्वितीयन by the second वरेण boon भवृणीषा chose, जनास reople एत ths अनि fire (sacrifice ) तव एव thy alone प्रवक्ष्यन्ति will call मचियेत ONachiketas, तृतीय tho third at boon goncz choose येय प्रेते विविक्सिा मनुष्येऽरतीत्येके नायमरतीति वैके। पतद्विद्यामनुशिष्टत्वयाऽह राणामेष घररतृतीयः ॥२०॥ (Nachiketas said )~ This well known doubt as to what becon es of a man after death,-some say he is and some say he 18 pot,1128 I shall know bling taught by thee 118 boon 18 tho third of the boous. 20 मनुप्ये man प्रेते being dead या what इe this arकित्सा doubt (मस्ति 18 ) एके some अस्ति exists इति thus, एके some i again म not अय this अस्ति exists इति thus (वदन्ति say) त्वया by thee भवशिष्ट being taught एतत् this विद्याम् I shall know वराणा of he boons एप thrs ततीय the third वर boon .

·I 18-20 9 देवरत्रापि विचिकित्सितं पुरा नहि सुविज्ञेयमएरेष धर्म । अन्य वर नचिकेत्तो वृणीच मा मोपरोन्सीरति मा सृजैनम् ॥२१॥ for mo. About this, eren the gods of Fore had doubt For, at 18 not easy to Lnow-subtle 1s thrs matter Oh, Nachiketas, ask for some other boon Preos not this on mo, give this ap 21 by the dosas of even 099 on this point ger before विचिक्षित्सितं doubted kि because (it) म not सुविज्ञेयं easy to understand एप this धर्म subject अशु subtle नाचित ONa. chiketas, भन्य other वरं boon qणीव choose ar me | do not स्परोन्क्षी entreat , मा mo एनं this भतिज gire up देवैरत्रापि विचिकित्सितं क्लि त्वं च मृत्यो यन्न सविझयमात्थ । वक्ता चास्य वादृगन्यो न लभ्यो नान्यो वरस्तुल्य एतस्य कश्चित्।।२२ Indeed thou sayest, Oh, Death, that even the gods bad doubts about this and that this is not casy to know Nono other lile thce, who could tell of this, can be obtained, no other boon can at all be cqual of this 22 ** on this subject 19. indeed a the gods TT formerly विचिपिस्सितं doubted यत् which त्वं thou u also मृत्यो O Deatb, म not मुझेयं enty to understand भात्य sayest B7F9 of this subject वसा teacher च and त्वाहक libc thce of another Dot spy to be obtained (मत therefore ) एतस्य of this सल्य equal भन्य' other कधिन any वर boon न not (अस्ति 18) शतायुप पुत्रपौत्रान्वृणीप्य बहून्पशून्हस्तिहिरण्यमश्वान् । भूमेर्महदायतन वृणीष्व स्वयं च जीव शरदो यावदिग्छसि॥२३॥ (Death said )--Ask for centonarian song and grand song, mony cattle, clopbants, gold and horses Ask for wide nd extent of Carth and live yourself, as many autumns as yound hke. 23 res ·10 KATHA UPARIABAD all शतायुप of hundred year's duration of life पुत्रपौवान् song and grandsons aita choose are many 977 cattle gris tou elephants and gold अचान horses भूमे on earth महत् vast आयतन territory qणीव choose च and also स्वय Jourself यावत as long UTE years ( Hifad to live ) 52351 desire (araq a8 ) Gia live पततुल्यं यदि मन्यसे वर वृणीष्व वित्तं चिरजीविका च । महाभूमौ नचिक्तस्त्वमेधि कामानां वो काममाज करोमि ॥२४॥ If you think some boon equal to this demand, demand wealh and longevity. Be king of the wide earth, ONachiketas, I shall make you enjoy Four desires 24 यदि वर boon एतत् तुल्यं equal to this मन्यसे you think वित्त wealth च and चिरजीविका long life वृणीष्व ask नचिकेत ० Nachketas महाभूमौ on the wide earth त्व you एधि be अई I स्वा you कामाना of (all) desires कामभाज enjoyer करोमि will make ये ये कामा दुर्लभा मर्त्यलोके सर्वान्कामा श्छदतः मार्थयस्व । इमा रामा सरथा सतूर्या नहीदृशा लमनीया मनुष्य । आमिर्मत्प्रतामि परिवारयरव नचिक्ता मरण मानुपाक्षीः॥२॥ Whatever desires are difficult to get in the land of mortals, ask, as thou likest, for all such These nymphs with their chariots and luteg-such ones are not obtainable by mortala, by these, by me given, he waited on O Nachiketas, do not ask about death 25 ये ये which which (whatever ) कामा desires मत्यलोके in the mortal world दुर्लभा difficult to get (तान् those) सर्वान् all छपत according to your desire प्रथियम्ब' ask for रथा with chariots सतू- with musical instruments रामा fair 'imsels दिशा such (danisels ) मनुष्य by men न हि not andeed "भनीया obtainable मत्प्रत्ताभि given by me आभि by these परि- श्रयस्व be wanted on, नचिकेत ON achiketas मरणं (about) मा do not अनुप्राक्षी ask. इमा these ·I 24-28 11 श्वोभावा मर्त्यस्य यदतक्तत्सद्रियाणां जरयन्ति तेज । अपि सर्व जीवितमल्पमेव तवैव वाहारतव नृत्यगीते ॥२६॥ (Nachiketas sad)- Ephemeral these , O Death, these wear ont that which is man's-the rigour of all the senses Even the longest life 18, indeed, short Thino alone i be the chariote, thine the dance and 6006 20 siapa O Death (FagfFT HITTI tho enjoyments enumerated by thre) at cphemernl (lol uncertain in existence eren tomorrow ) मायंस्य of the mortal सन्द्रियाण of all the senses यत what तेज ugour एतत् ths जरयन्ति war out अपि also सर्व all जीवित hfe अल्प short एव reruly a thv वाहा chariots मृत्यगीते dance and song, तव एस tune alono न वित्तेन तर्पणीयों मनप्यो लप्पयामहे विनमद्राक्ष्म वेवा । जीविष्यामो यावदीशिष्यसि व वरतु में वरणीय स एव ॥२७॥ Man is not entisfied with (any amount of) wealth Should we take wealth after beholding You) Lien life tre shall have only as long as thou rulest over it Heuco, that alone 18 the boon to be chosen by me 27 मनुष्य man वित्तेन with wealth a not तर्पणयि Entisfied (वयं) equfar thee 372147 hose seen, a wealth PCEQIAÈ should get (तथा एव so also ) यावत co long स्व thou इशिप्यास rulest जीविप्याम (we) shall live, तु but a that वर boon एव alono में my वरणीय 28 to be chosen . अजीर्यताममृतानामुपेत्य जीर्यन्मर्त्य वास्थ प्रजानन् । अभिध्यायन्वर्णरतिप्रमोदानतिटीचे जीवित को रमेत ॥२८॥ What deonjing mortal losing in the world below and possossed of knowledge, having como nrar the undecns ing and thic immortal, will cault in long life understanding the pleasures of beauty and delight? 28.

·12 KATTEA UPANISHAD अजीर्यता the undecaying अमृतानां the immortal ones स्पेत्य haring reached, प्रजानन् knowing, वधस्थ existing on the earth down below siramidecaying $ who try the mortal quizfaget दान pleasures of beauty and delight, अभिध्यायनhaving serutinized Atia very long otraa in living that exult यस्मिन्निदं विचिकित्सान्त मृत्यो यत्सापराये महति ब्रूहि नस्तव। योऽय वरो गूढमनुप्रविष्टो नान्य तस्मानचिकेता वृणीते ॥२९॥ Oh Death, tell us that in which men have this doubt, and that which is in the great passing, no other boon does Nachi. ketas choose, than this which enters into the secret 29 मृत्यो Oh Death, यस्मिन् in which महति supreme सांपराये in the passing on यत् what इदं this विचिकित्सन्ति (they ) doubt, म to us तत् that ब्रूहि tell य that अयं this गूढ़ mystery अप्रविष्ट bas entered वर boon तस्मात् than that अन्यं other नचिकेता Nachiker tas न वृणीते does not choose Second Chapter , अन्यच्छ्रेयोऽन्यदुतैव प्रेयस्ते उभे नानार्थे पुरुष सिनीत । तयो. श्रेय आददानस्य साधुर्भवति हीयतेऽर्थाध उ प्रेयो वृणीते ॥१॥ (Death said)-One thing is benefional, while another 18 pleasanter. These two, serving different ends, bind man, happiness comes to him, who, of these, chooses the good whoso chooses the pleasant has to lose the goal 1 भन्यत् different श्रेय the good (benefional) उत and भन्यत् different एव indeed प्रेय pleasariter से they उभे both मानार्षे of different aims got man frata' bind. Het of these two spet the good भावदानस्य of him who accepts साधु good भवति becomes, T and (स he) अर्थात् from the goal हीयते 18 made to loose y who प्रेप the pleasenter वृणीते chooses ·1 29-II4 13 अयश्व प्रेयश्च मनुष्यमेतस्तौ संपत्यि विविनाक्ति धीर । श्रेयो हि धीरोऽभिप्रेयसो वृणीते प्रेयो मंदो योगक्षेमागृणीते ॥२॥ Both the better and the pleasanter approach the man , the wiBe man examines both and discriminates Indeed, the wise Dan prefers the better to the pleasantor , the fool chooses the pleasanter through avarice and attachment. 2 श्रेय the better च and प्रेय the pleasanter च and मनुष्य man एत approach धीर the wise तो thoso two संपरीत्य examining from all sides (lit going all round ) विविक्ति discriminntes हि rea, पीर the riso प्रेयस to the pleasanter श्रेय the better भाभि- वृणीते prefers मंद the fool योगक्षेमात् (योग the acquiroment of the desired things, and are the preservation of the obtained) through afarice and attachment 69 the pleasanter gorra choosce स त्वं प्रियान्प्रियरूपांश्च कामानभिध्यायनचितोऽत्याक्षी । नैतां सृकां वित्तमर्यामवाप्तो यस्या मज्जन्ति बहवो मनुष्याः ॥३॥ Oh Nachiketak, thon inst renounced desires, that aro pleasant and appear pleasant, after thinking over them Thou baat not taken this garland of wealth, in which many mortals sink 3. मचिकेत Oh Nachiketas! स स्व thou प्रियाम् pleasant प्रियरूपान pleasant in appearance च and फामान desires अभिध्यायन having Pondered अत्यनाछी ronounced fermagt of wealth gar this git the garland म भवाप्त has not obtained, पहव many मनुप्या men पस्या in which मजन्ति snk. दुरमेते विपरीते विपूची आविद्या या च विद्येति ज्ञाता विचाभीप्सिन नचिकेतसं मन्ये न त्वा कामा यहवोऽलोलुपन्त ||४|| TheBo two are wido apart, opposite, and leuding to difforent ways, Lnown as ignorance and knowledge I regnrd Nachiketas 18 desirous of knowledge, aumerous desiros, could not shale thee 4 ·14 KATI OPAIBLAD अविया ignorance या what u and पिया knonledgo इति thus MAT 18 known gà thcsc wide, greatly f9ela opposito facet lending to diferent cius मधियतसRachiketns विद्याभी. RR desirous of luoniidge 19 I coubider पहय many फामा desires त्वा thes म अरोरपन्त did not sunta अविद्यायामंतरे वर्तमानाः वयं धीराः पडितमन्यमाना । ददम्यमाणा. परियन्ति मृता अधव नीयमाना यथाधा ||५|| Lising in thic nudet of ignoinnc', self-iFT, regarding themselves learned, the dcluded once 50 round and round staggering to and fro hio und zuen icd by one who 18 hurmeelt blind. 5. lagiar in ignornnce siat on the nudit afrai existing स्वयं themselves पांग wre परितम यमाना inr cying thrmscires as learned scholars, ZIGM1071 sinfgang tond fro Ezt fools परियन्ति go round and rourd स्था8 अधेम by n bind man एष verily 19A191: lcd 8741 blind dien म सांपराय. प्रतिमाति वा प्रमाधन्त वित्तमोहन गृढम् । अयं लोपोनास्ति पर इति मानी पुन पुनर्वशमापद्यते में । Tho pnssing on appears rot to hm who is childish, sho blunders, who 18 drluded by the delusion of Realth , tunling " this is the world none other," he gets into my power again and agala 0 1919 tho passing on from death ontarde me to the obild farnier by the deluxion of wealth befooled, dcluded प्रमाणन्त hm who blonders म प्रतिभाति appears not अयं ths छोक the world (अस्ति 18) पर other म अरित does not eust इति thus मानी he rho thinke पुन पुन ngain and again मे my (8. Deaths) control भापयो Halla mto

·I 5-8
15
प्रवणायापि बहुभियों न लभ्य श्रृण्वन्ताऽपि बहवो य न विद्युः।
आश्चर्यो वक्ता कुशलोऽस्य लब्धाश्चयों ज्ञाता कुशलानुशिष्ट ॥७॥
He who is not obtainable by many eren for hearing,
whom, many, thongh hearing, knor not, the expounder of bim
18 a wonder, and clever the obtainer of him, a wonder, the
noter of bim instructed by the able 7
य who (the Atman) वाभि by many दणाय for hearing
भkिeren, म सभ्य 18 uct oblamable
geq mon acara those
who hear अपि ereu enhom न घिg cannot knor अस्य its वता
the tencher अश्चर्य wonderfal, अस्य its टधा tha obtainer (the
papil ) पुशल clerer, कुशलाहशिष्ट taught br able preceptor जाता
the knower आश्चर्य wonderful
न नरेणावरेण प्रोक्त एप सविझयो बहुधा चिंत्यमान ।
अनन्यप्रोक्त गतिस्त्र नारयणीयान् शतपर्यमणप्रमाणात् ॥ ८ ॥
This atman cannot ensly be known, if taught by an in-
ferior person, being variously considered
Unlessi taught by
another, there 18 no hnouing of it, for Ho 18 inconccitably niore
subtle than what 18 of xubtle incasuro 8
एप this (Atman) अवरण infrrior मरेण by a man प्रोक told
( instructrd) म सुविशेय not ensils compre hended (भवति becomes
(यस्मात अनेफ hecause by many एप this) पहुधा variously
चिस्पमाम thought of (भवति bccomes.) अन यो unless taught by
another अत्र toit गति way म अरित there is not हि because
(एप this ) अशुप्रमाणात् than the subtlest अतपय inconcerrably
poligny subtler
नेपा तर्फेण मतिरापनया प्रोक्तान्येनैव सुज्ञानाय प्रेष्ठ ।
पावमाप सत्यधृतिर्वतासि त्यान्नो भूयावचिकेवः प्रष्टा॥९॥

·16 KATIA UPAMBAD This idea cannot bo reached by mero reasoning. This idex, Oh dearost, loads to good ugdorstanding only if taught by another, thou hast reached at : Oh, thou art fixed in trath, May wo find, On, Nochih otas, a questioner Iho thco 9. O Dearest, at thon ti which (knowledgo) 8919. hast got got this afa thought about the Atman mot by ngramentation म आपनेया not attainablo अन्येन by other प्रोता told मुशामाप comprehension of indeed ( 97a becomes ) artin: 0 Mochi. kotas para atendfast in truth arfe (thou) ort 4indeed * Ours like theo get qurationer yang may there ba जानाम्याई शेवधिरित्यनित्य न सवैः प्राप्यते हि मुवं तत् । ततोमया नाचिपेत्तस्वितोऽनिरनित्यव्यैःमातवानस्मि नित्यम् ॥१०॥ (Nachiketas boid) I knon that Phot 18 considorod 89 daduro 18 unoonstant; for, that which is constant 18 nover reached by things which are not constont Thoroforo, has Naobuketa fire bcon propitinted by mo with porishable thinga, and (thas) I havo obtained tho oterant 10 प्वपि: treasure अनित्यं transiont इति that अहा जानामि Know, it for ye otoraal pya: by the non-etornal # not f verily प्राप्यते is attarned, तत theroforo मया by mअनिस्प transiont दम्यै by objoots नाचिकेत Nachikota भनि Pro चित has been bult up fry the sternal Star 19 I baro obtained कामस्याति जगतः प्रतिक्षां तोरानंत्यमभयस्य पारम् ।। स्तोम महदुरुगाय प्रतिष्ठां दृष्ट्वा धृत्या धीरो नचिकतोऽत्यनाक्षी॥१२॥ (Death said)-Tho obtalamont of all tho dosiros, stay of the universe, the endlogs frmt of snorificos, the other shoro of fearlessness, tho prazgeworthy, the great and boundlo88 gori, all those hast thon beheld, and being intolligent, Oh Nachikotas, kast boldly rejected all else, 11 ·II 8-13 17 AT O Xachiketas 'thry of desirng the obtainmeat Sim of the anni erbe giat the star, Tal of the rites भानस्य the stirnal irant, अभयस्य of the freedom froin fenr पार thn shore, in the adorable 767 the great, como of wide extont fazt gonlagt having seen ( a thon) e (bring) intelligent 7 Fith fira resolicia that ) arogarfi hast rejected तं दुर्दशं गूढमनुप्रविष्ट गुहाहित गहरेट पुराणम्॥ अध्यात्मयागापिगमेन देव मत्वा धीरो हपंशोमी जहाति॥१२॥ Contouplnting tho shining God through Yogic study of tor Self, who is boord to sce, lodied in thin inruost rccosa, located in sotalligencs, declling in the body, thur ancient ono, the intalligrnt tuan renouncns Jos and grief, 12 Fars difficult to ba garn, e subtle ( ludden ), sagree catered into a sented in the heart or in intelligence ) mare periding than the bodi, garut ancirnt A that ca cffulgent bring अध्यात्मयोगाधिगमेन through toga Ftudy of the solk मत्वा contemplating vir the vism rgatit JOY ind sorrow, जहाति shandons पतच्छत्वा संपरिगृह्य मय प्रवृह्य धर्म्यमणमेतमाप्य । म मोदते मोदनीय दि उज्या विवृतं सा नाचिक्तसं मन्य॥१३॥ Haring hard and Roll-grasped thus, the inortal, teoring of thr qorlifir Alman and comprehending him as the subtlo Alman, rejoices having obtaiurd whnt causchijou I regard ng rrido opon ( for the Alman ) n dr rlling in Nuclushetna 13 मस्यं the nortal एतन ths {Atman) सत्वा having heard, धम्य mytr subtl« qualified am trating of Angliam having comprchanded || hon on thus (Almau) Coloming obtnined og tirlighting to and el evध्या obtuning मादते rejoters नाचियतस in thn foron of Nncluintok Frys the houso farza open all I thinh.

·18 RATIA OPANISHAD thnt यत अन्यत्र धर्मादन्यवाधर्मादन्यत्रास्मात्कृताकृतात् । अन्यन्त्र भूनाच भव्याच यत्तत्पश्यसि तट ॥१॥ What thou secat other thnn right and other thnt unright, othor than rhat is dono hero and what is not, other than the past and the future, spenk that 11 धर्मात् from right पर different अयमात् from Adharma अन्यत्र dillerent, अस्मात froin here पृताकृतात् from nhnt in done and what is not dune 37777 different, war from the past nnd भन्यात् the fnturo 37799 different तत् trhurch in thou beholdest, तत् that we speak सर्वे वेदा यत्पदमामनन्ति तपांसि सर्वाणि च यद्वदन्ति । यदिच्छन्तो ब्रह्मचर्य चरन्ति तत्ते पद सग्रहेण वीम्यामित्येतत्॥१५॥ The word which all the Vedas proclaim, wuch all acts of susterities speak of, and wishing for uluch men lend the life of a Brahinacharan, that word I tell theo brielly-It is this- Om 15 सर्वे all वेदा the Vedns यत् which पद tho gonl आमनन्ति proclaim, सर्वाणि all तपासि austerities च and यत् which वदन्ति spenh of qq which person desiring aaj the life of Brahms. charin gufa lead ag that a word to the cor brief प्रवीमि I tell- Om इति एतत् It is पतद्धयेवाक्षर ब्रह्म एतद्धयेवाक्षरं परम् । एतद्धयेवाक्षरं ज्ञात्वा यो यदिच्छति तस्य तद ॥१६॥ This syllable se, indecd, Braliman, this asllablo 18, indeed the highest, hnoning this syllable, whatever one desires 18 big 10 एतत् thrs अक्षरं syllable एनदि Indeed माल Grahman अक्षर shable एव हि परं the highest एतत् एव हि this indeed अक्षर syllable, ficat Luowing qulo Ta whatover seria desires ar his on that एतत् this ·II 14--19 19 पतदालंचनं श्रेष्टमेतदालबन परम्। एतदालबन शात्वा ब्रह्मलोके महीयते॥१७॥ This prop is the best Thus prop 18 tho highest knowing this prop, one obtaine greatness in the world of Bralinian 18 एतत् ths भाटवन support श्रेठ the best एतत् आठवनं this support पर the supreme, जात्या knowing पलटोफे in the world of Brahman महीयते becomesgront न जायते म्रियते वा विपश्चिनाय कुतश्चिन्न वमूव कश्चित् । अजो नित्यः शाश्वतोऽय पुराणों न हन्यते हन्यमाने शरीर ॥१८॥ The intelligent Almon is not born, nor dong ho dio, ho did not come from any shrer nor did 110 br como insthing, unborn, constant, eternal, cscrinating, ancient,-110 14 not Blain if the hods 18 slnın 18 पिथिन् thr knowing Foul म जायते Is not born प्रियते वा or dios. भय this इनधि Arma ithing न बभूव did not become कथित anything this भज unhorn. नि:य , constant शायत oternal पुराण the anent दन्यमाने bring destroyed शरीरे the body महन्यते 19 not dextrose हुनता नन्मन्यतं हन्तु हतचन्मन्यते हतम् । उमीन विनानीतो नाय हन्ति न हन्यते ॥ १९ ॥ The piny np sho chunks of Blazing this and tho klnin who thinks this Alnin, both theairs do not understand T'lub slay 8 not, nor 18 Minin 19. a thriller flolill gegà thin s, ta the billed ca of To Silind great conkidiro ár thuge zár both of farda do not Inow श्रय this नहन्ति killy not न हन्यते nor killed अणारणीयान्महतो महीयानारमास्य जतोनिहिती राहायाम् । नमा पश्यति पीतशोको भातसादामाईमानमाश्मन ||२०|| ·20 KATAA UPANIBJIAD Subtler than the subtle, greater than tho great, in the heart of cach living being, the Atman 18 sot Ono, froo from doeiro, through tranquility of the songos, 8c0g the glory of the Atman and becomes freed from sorros 20 भणो than the smallest atom भणीयान् smaller महत than the biggest महीयान् bigger आत्मा the Atman अस्य this जतो of the creature yergi in the heart fafga (74) dwelling भक्रतु the desireless वीतशोक free from graof धातप्रसादात् through the tranquility of the songs and the mind 377684 of tho Atman त that महिमान glory पश्यति realises Note -धातु प्रसादाद 1s another reading It should bo translated through the grace of the Crontor आसीनो दूर ब्रजति शयानो याति सर्वत । फस्त मदामदं देव मदन्यो ज्ञातुमर्हति ॥२॥ Sitting, ho goes far, Işıng, ho goc8 crory where Who ciso but me deserves to know the God, mlio 18 both joj fal and joyless 9 41 (भयं भात्मा this Atmen) आसीग sittang k for प्रजाति travels शयान lying down सर्वत every where याति gocs मदामई (मद अमद) Joyful and Joyless, देव the effulgent on मदन्य be. sudes myself a who ज्ञावं to know आईति 18 capable. अशरीरं शरीरेष्वनवस्थेष्ववस्थितम् । महान्त विमुमात्मानं मत्वा धीरो न शोचति ॥२॥ The intelligent man knowing the Atman, bodiless among bodies, seated firmly among the unstable, grønt and all. pervading, does not griore 22 शरीषn bodies अशरीर bodiless अनपस्येपु among the unstable अवस्थित stable महान्त the supreme विभु all prevading आत्मानं the Atman मरवा knowing पीर the wise man म शोचति does not grieve ·- ॥ 21-26 21 नापमात्मा प्रदपनेन लभ्यो न मेधया न बटुना श्रुतेन । यमेवैप वृणुते तेन छ यस्तस्यैप आत्मा विवृणुते तनू स्वाम् ||२३|| This Atann 18 not to be obtained by the study of the Tedne, nor by intelligence, nor bi nach henring, but the Atman can be obtained only by hun rhom he chooses To him, this Alman ratrals its truc naturo भयं भाग्मा Atunn प्रयचनेन by the study of the Vedas म(भगति) cannot boobtained, ममेधया nor by intellect, नपाना no- anuch अतेन ty honring.एप this (Atman) A whom 97 nioun qua chouincia hi bun tam 18 obtained; afy him एष this भात्मा Atman aists on a form विवृणुते reveals नाविरतो धुभरितानाशान्तो नासमानिस । नाशारतमानसो वापि प्रशानिननमाम्यात् ॥२४॥ Sonr wholam turned any from bnd conduct, whose Ernsrs are not under control, whoso mmmi is not concentrated, or rhoir mimi anntry arrful, can obtain this atman by knouritigs दुरिता from bnricordteअविगत thr unrtirandi nather, u govori ior als nur ei frontline hener actititice, 7 भममादिन nor threonce itrstudमया भगान्तमानस nor one with unpne fird angमाम Ition leaf भपि 100 एनम the Atman माप्नुयान् 0 obtain यस्य मात्र पक्षनच भवत आंदन । मृत्युपंन्यापरोपन कारया बंद यत्र न ||२५॥ Of rhorn, th Prahunuman tm Kshatriya olnsses are thin louloi rice, and talls but pici lep, --who really knong murntintAtmntu 18" 25 De horr amathi Braiiinnnn 7 And ya thn Kshatrisno slro ro hotli singolo il rion fool 1776 become my Death यस्य who उपमेन conduint, म य htr" (मसि ।) (तन tbat) por hoe phone known.

·22 KATEA UPANISHAD Third Chapter ऋत पिवन्तौ सुकृतस्य लोके एहा प्रविष्टौ परमे परार्धे । छायातपौ ब्रह्मविदो वदन्ति पचासयो ये च त्रिणाचिकेताः॥१॥ There are the two, who enjoy the fruits of their good deeds, being lodged in the cavity of the heart, the supreme seat these, the knowers of Brahman call shadow and light, as also those who maintain five fires and have thrice propitiated the Naobiketa fire 1 on in this world (in this body ) gmany of good deeds FF the result (11t the trath) foartrit enjoying, q# in the light qof supreme get in intelligence gfqet the two who have entered aga the bnowers of Brabman (at them both ) छायासपी (इव) like light and shade वदन्ति say ये who च hke. W180 qatar the bouge-holders who maintain the five kinds of sacred fire fautemail those who have performed the Nachiketa Saorifice three times यः सेतुरीजानानामक्षर ब्रह्म यत्परम् । अभयं तितीर्षतां पारं नाचिक्त शक्महि ॥२॥ May we be able to know the Nachikata fire which 18 tbe bridge of those who perform sacrifices and also the highest immortal Brahman the fearless farther shore for tbose, who wish to cross (the ocean of Samsara ) 2 G91af for those who perform sacrifices q which hO bridge (त that ) नाचिकेत the Nachiketic sacrifice शकेमहि (we) may be onpable of performing. (अपि च and also) तितीर्पत for those who want to be emancipated (from the bondages of life ) अमय free from fear पारं the farther shore यत् which अक्षरं the imperishable që the supreme e Brahman (lit the greatest ) (ora na ft we may be able to know That also) ·III 1-5 23 आत्मानं धिन विद्धि शरीर रथमेव तु। बुद्धि तु सारार्थ विद्धि मन प्रग्रहमेव च ॥३॥ Knor thin Atmonn as the lord of the chariot, the body as tho chariot, nor intelligence as the drirer, and the mind as the rein 3 77917 thr foul Tiit the wretir of the chariot #lio sits *ithin it Gigi oor get the body onzin to the chariot woulr, gittir antellect again ARTIû blir charioteer for Lnon मन the mind and प्रग्रहhoruns. इदियाणि हयापियास्तं गोचरान् । आमंटियमनोयुक्त भोक्तव्यादुर्मनीषिण ॥४॥ यस्वविज्ञानवान्भवत्ययुनेन मनना सदा । तम्येदियायथ्यानि दुधाचा इव सारथे.॥॥ But of him who I 1109 inase find of undirstanding, nud WHOLT rastd 18 Nm, 4 lincontrolled, the BrnR9 nro not cou trollable as 11c1008 lorscy of n druicr 5 प whar ngin Rahasr अगुपेन umestrained मनसा with uttad निशानन drsort of right understanding भवति 18 सारये of # rinnoktr 791441 siched horns 59 116 7 lut 1976 senere भरत्यानि mrontrollshto भान्ति become ·24 KATIA UPANISHAD यस्तु विज्ञानवान्भवति युक्तेन मनसा सदा । तस्यद्रियाणि वश्यानि सदश्वा इव सारथेः॥६॥ 6 But of him who knows and has & mind always controlled, the senses are always controllable as the good horses of the driver य who r but सदा always युक्तम restrained मनसा with mand, विज्ञानवान् haring right understanding भवति 18, सारथे of the charioteer सदधा good horses इव like तस्य his इद्रियाणि the senses वश्यानि controllable भवन्ति are यस्त्वविज्ञानवान्भवत्यमनस्कः सदाऽशुचिः। न स तत्पदमाप्नोति ससारं चाधिगच्छति ॥७॥ But he, whose intellect has no understanding and whose mind 18 not under control and who is always impure, does not reach that goal and falls into Samsara 7 य who r but अविज्ञानवान् without the right understanding अमनस्क thoughtless, of uncontrolled mind सदा always अशुधि impure भवति Is, स he तत् that पदं goal (state ) म आमोति never attains, ससार the rounds of birth and death च and भाधिगच्छति gets into यस्तु विज्ञानवान्भवति समनस्क सदा शुचि । स तु तत्पदमाप्नोति यस्माद्भूयो न जायते ॥८॥ born again But he, who knows, who has his mind under control and who is always pure, reaches that goal from which he is not 8 I who g but amar having right uzderstauding 1996 having the mind under control सदा always शुचि pure भवति 18, स her verily तत् that पदं goal आमोति obtains यस्मात् from where भूय again न जायते one 18 not born ·IIT 6-11 25 विज्ञानसारथिर्यस्तु मनःप्रग्रहवाबर । सोऽश्वन पारमाप्नोति तद्विष्णो परमं पदम् ॥९॥ But the man who has a discriminating intellect as the drirer and a controlled mind for the reing, reaches the end of the journey ie, that highest place of Tishnu 9 प who मर the man विज्ञानसारथि has intelligence us has charioteer, मन प्रपहवान् has the mind as the well controlled reins, A he अध्वन of the journey पारं the end, विष्णो of Vishnu तत् that परमं the supreme पदं place आनोति attains इंद्रियेभ्य परा ह्या अर्थेभ्यश्च परं मन । मनसस्तु परा बुद्धिर्बुद्धरात्मा महान्पर ॥१०॥ Hughor tban the son ser, are the ohjects of the senses, brgher than the objects as the mind, higher than the mind 18 the intcllect, and lugher than the intellect 18 the great Atman 10 than the senses out the objects qui superior, भर्येभ्य than the objects u and मम the mind परं superior, ममस than the mind again git the intellect qTT superior, बुढे than the intellect महान् the Great भात्मा Atman पर superior महतः परमव्यक्तमव्यतात्पुरुप पर। पुरुपान पर किचित्सा काटा मा परा गति ॥११॥ Higher than the great Atman 18 Aryaktam (the unmanntest) Higher than the Aryaktam is the Purusha, there is nothing beyond the Parusha That is the end, that is the final goal 11 महत than the Mahat अध्यक्त the Unmanifestपरं superior मध्यकात् than the Upmanifested पुक्ष्प the Purusha पर superior पुरुषात् than the Purusha पर superior न फिचित् nothing (भस्ति 18), सा that (Parasha) काटr the end सा that परा the supromo of goal ·26 RATMA UPANIBHAD एप सर्वेषु भूतेषु गूढोऽत्मा न प्रकाशते । दृश्यते त्वरयया बुद्धया सूक्ष्मया सूक्ष्नदशिमि ॥१॥ The Atman, concealed in all living beings, docs not shino, but 18 scen by subtlo gcers with licen subtle intelligence 12 häg all nàg in beings a hidden qa thu8 8TTF Atman म प्रकाश does not shine (rercal), तु but क्ष्मदशमि by the subtle seers अश्यया sharp उक्ष्मया subtle रखया intellect दृश्यते 288eon. यच्छेदाननसी माज्ञस्तद्यच्छेझान आमनि । ज्ञानमात्मनि सहति नियच्छेत्तद्यच्छेच्छान्त आत्मनि ॥१२॥ The untoiligent man should suppress his speech into the mind, sink that into intelligence and intelligence into tuc great Atman, and that into the pusceful Atman 13 प्राज्ञ the wisr वाक् speech मनसी mthe mind यन्त् should merge तत् that mind शाने आत्मनि nintelligerce (ht in the knon. ledge self) यच्छेत् should merge, शाम the mtelhgence महति आत्मनि in the Great Self नियच्छ7 submerge, तत् that (Great Self) शान्ते आत्मनि in the Pencetal Self यच्छेतू nergo उत्तिष्ठत जाग्रत प्राप्य वरान्निबोधत । क्षरस्य धारा निशिता दुरत्यया दुर्ग पथरतत्क्चयो वदन्ति ॥१४॥ Arise, awake, obtain your boons and understand them The sharp edge of a razor 18 impassable, that path, the intelligent say, 18 bard to go by 14 उत्तिठत arise जाग्रत makel वरान् the boons प्राप्य haring obtained नियोयत knor, reshse निशिता sharp सुरस्य of a razor धारा edge, दुरत्यय hficult to cross, दुर्ग hard to tread तत् that पय path (इति so) कवय the H 150 वदन्ति say ·II 12-17 27 अशब्दमस्पर्शमरूपमव्यय तथाऽरस नित्यमगधवञ्च यत् । अनाद्यनत महत पर ध्रुव निचाय्य तन्मृत्युहखात्प्रमुच्यते ॥१५॥ Which 18 soundless, touchless, formless, undecaying, also tasteless, eternal and scentless, beginningless, endless, higher than the Mahat, and constant,-knowing that nan escapes from the mouth of Death 15. यत् which अशब्दं without sound, अस्पर्श without touch, अरूपं without form, soy undecaying aur so also site without taste, नित्यं eternal, अगधवत् without smell अनाशनत witbout beginning or end, महत the Mahat परं superior ध्रुव mmutable त that (Atman) निचाय्य hrring realhsed मृत्युमुवात् from the Jaws of death प्रमुच्यते 1s released नाचिकेतमुपाख्यान मृत्युमोक्त सनातनम् । उक्त्वा श्रुत्वा च मेधावी ब्रह्मलोके महीयते ॥१६॥ By telling and hearing the old Nachiketa's story told by Death, the intelligent man attains glory in the world of Brahman 10 मेघावी the intelligent man मृत्युप्रोक्तं told by Death सनातन the snerent नाचिकेत concerning Vachiketns, उपाख्यान the story उवत्वा having related and er having heard AG In the world of Brahman महीयते Is glorified य इमं परमं श्रावयेद्ब्रह्मसत्सटि । प्रयत श्राद्धकाले वातदानत्याय क्ल्पते तदानत्याय कल्पतइति॥१७ Whoerer, with devotion, causes to be recited before an 888embly of Brahmaus or at the time of Sruddha of the ancestors, this highest scoret, that makes for inmortality, secures immortality 17. who gga with great devotion (ty supremely go mysterious soy thi8 (story) EFRI in the assenbly of the Brahmans श्राद्धकाले at the time of the Suradha ceremony, तत् that आमत्याय for immortality कल्पते malea for ·28 KATTIA UPANTSIJAD Fourth Chapter परांचि खानि व्यतृणस्वयभूस्तस्मात्पराइपश्यति नांतरात्मन् । कश्चिद्धीर प्रत्यगात्मानमैक्षदावृत्तचक्षुरमृतत्वमिच्छन् ॥२॥ The Solf oxistent croated the songc8 ont-going, therefore, one seos outside and not the Atman within. Somo intolligent man, dorous of immortrlity, with hio gonbcg turucd insido (from ther object), gees the Atinnn within. 1 स्वयंभू the Self enstrnt (God) पानि the senses (ht. open. ings) पराचि going outwards व्यतृणन् created with defeats, NEHIT therefore part outtard qala gecs e sjatras not the internnl solferat some dit - 18e man अमृतत्वं Immortality इच्छन् desiring आवृत्तचक्षु rith his BLUErs turned inside प्रत्यगात्मानं the inner sol. org baw (sees) पराच कामाननुयन्ति बालास्ते मृत्योर्यन्ति विततस्य पाशम् । अथ धीरा अमृतत्वं विटिया ध्रुवमध्वविह न प्रार्थयन्ते ॥२॥ The :gnorant pursne retninal plenecres, they get into the melics of widesprend drath but tho intelligent, knowing suro immortality, do not scok the unocrtain things bere 2 aer children q7 eaternnl $1977 plongures, Style pursue ते they विततस्य wide sprend मृत्यो of denth पाशं Enare यन्ति fall into अथ but इइ in this world धीरा tho wis0 अभ्रवेयु the nonetenrals ध्रुवं the otornal अमृतत्व Immortality निमित्ता having known न प्रार्थयन्ते do not desire येन रूप रसं गंध शब्दान्स्पाश्च मैथुनान् । पतेनैव विजानाति मित्र परिशिष्यते । एतद्वै तत् ॥ ३॥ It is by thnt bywluch alone one hnong form, taste, smell, sounds, touch and the pleasures of the scres TVhnt remains here unknown to that? This verily is that 3 ·IV 1-6. 29 येन एतेन by what no form (nent), रसं tastc, गप smell, Totoy sounds, are sorunl pleasures Feria contncts 7 and विजानाति knows, अत्र in this if what else परिशिष्यते romaina एनत् this denly तत् that (Atman) स्वप्मान्त जागरितान्त चोभी येनानुपश्यति । महान्त विभुमात्मान मत्वा धीरो न शोचति ॥ ४ ॥ By sluch onc parerisce both shot 18 in the midst of dreams nad what is in the midst of waking, Inowiug that to be the grent and the all-porinding Alman---the intelligent man docy not gricle स्वमान्तं the objects of drern, जागरितान्त the objcots of the rating state u and उभी both येन by rich अनुपश्यति sess (athnt ) महान्त Front wि the all-perrading आत्मान the Atman HET having ronliecd 01 the wibt man Trafa griesce not य इम मध्वट वेद आत्मान जीवमतिकात । ईशान भूतभव्यस्य न ततो विजुगुप्सते । पतई तत् ॥ ५ ॥ IIo who knows this ntninn, honoy inter, the living soul Dear at linad, lord of u lint tris nud hintinny be, dors not scok to hide hinnenf nfter thnt "The scril, 18 thut 5 प who इमं this मध्य the anmoyer of honey जीव the sustainer of hte आत्मान thoAtman भूतभन्यस्य of the past and the futare ईशान the Lord अतिप्रात 1ory near वेद | nons ( स h0) सत therefore म विजुगुप्मते does not fenr. य पूर्व तपसो जातमद्भय पूर्वमजायत । यहां प्रविश्य तिष्टन्त यो भनेभिर्व्यपश्यत ! पत तत् ॥ ६॥ - Who goro hum Bontal within the five clcmcnts,--him wlio *n8 born of Tnpar of old, i ho vas born before the waters, And who having entered tho cntils of the heart, 18 thoroin acrud This Ferily is that 6 ·30 KATDA UPANTIDAD 9 tho get in the beginning #97 of hoor ledge (peannce) जात born अद्य to waters पूर्व prior अजायत was born, गुहां in the heart प्रविश्य having entered भूतभि with the elements तिष्ठन्त dselling (त him) य who ध्यपश्यत renises (lit sees well,) (स प्रम एव पश्यति ho sees verily Brahman) या प्राणेन संभदत्यनितिर्देवतामयी। यहां प्रविश्य तिष्ठन्ती या भूतेभिर्व्यजायत । एतद्वै तत् ॥ ७ ॥ Sho who is born nloug with prada modifcated as dividits the eater, stands entered into the heart, who was born with the elements This verily 18 that 7 या rho देवतामयी full of drunty अदिति Aditi (ht one who ents) प्राणेन in the form of Prann सभवति manifests , या who भूतेभि with the elements व्यजायत was created गुहां the heart प्रविश्य haring entered तिटन्ती existing (ता य पश्यति म प्रल एवं पश्यति he who sees her, sees Brahman indeed) अरण्योहितो जातवेदा गर्म इव सुभृतो गर्भिणीभि । दिवे दिव ईडयो जागृवद्भिहविष्मद्भिर्मनुष्येभिरग्नि । एतद्वै तत् ।।८॥ The all knowing fire lodged in the arams, as the fetas us well-borne by pregnant women, fit to be worshipped every day by watchful men with obistious This vorily is that, 8. गर्भिणीरि by the pregnant women सुभृत well preserved गर्भ fotus r like, अरण्यो in the no fire sticks निहितः lodged Hiaaar Oniniscient and the god of fire, FIUFTIG by the awake मनुष्पेभि by men इविष्माद्धि by those who offer oblations to the sacrilical ure दिवे दिवे day after day, इम्य worshipful (भवति becomes) ·IV. 8-11 31 यतश्चादेति सूर्योऽस्त यत्र च गच्छति । सर्वेऽपितास्तदु नात्येति क्श्चन । एतद्वै तत् ॥९॥ त देवा here तत् that अमुत्र यन् what Whence also the sun rises and bere he sets, on that, all the Deras depend Nono certainly passes Leyond that This rerily is that 9 वर्य the sun यत whence उदेति rnses यन to which अस्त गच्छति sets च and सवै all देवा gods a to that अर्पिता are ixed तत् that न कश्चन none a verily अत्येति transcends. यदेवेह तदमुत्र यदुमुत्र तदन्धिह । मृत्यो स मृत्युमाप्नोति य इह नानव पश्यति ॥ १० ॥ What indeed, 28 here is there, what is there, that is here again: from Death to Death he goes, who here sees, as if different. 10 यत् what Indeed there there at that sta accordingly sg here, F here after death मृत्यु death आप्नोति meets य who इह here नाना इव as if different पश्यति sees मनसैवेटमाप्तव्यं नेह नानास्ति किंचन । मृत्यो स मृत्यु गच्छति य इह नानेव पश्यति ॥ ११ ॥ By the miud aloue 18 this be obtained, -"there is no difference here at all" He goes from deatb to death who sees 88 if there is differt nce hero 11 मनसा by the mind एnlone sk this आप्तव्य to be obtained (realised) st here किंचन wintever नाना difference, ariousness न अस्ति does not fust. य who इह here नाना इव as different पश्यति REEE, R he त्यो from denth सय to death मच्चानि goes ·32 KATIA UPANISHAD अगष्टमात्र पुरुपो मध्य आत्मनि तिष्ठति । ईशानो भूतभव्यस्य न ततो विजुगुप्सतं । एतद्वै तत् ॥ १२ ॥ The Purushn of the size of a thumb, resides in tho middle of one's self, Lord of the past and the future, ono does not then shrink from Him This verily 18 Tunt 12. अगुष्ठमान of the size of a thumb पुटप the Purusba (person मध्ये आत्मनि within the body तिक्षति drolls , (ho) भूतभव्यस्य ofi the past and the futuro gai lord wat tl onceforward 7 विजुगुप्सते fears uot अगष्ठमात्र पुरुपो ज्योतिरिवाधूमक । ईशानो भूतभव्यस्य स एवाद्य स उ श्व । तदै तत् ॥१३॥ The Purusha who 18 of the size of the thumb 18 like . flame dovoid of smoke and Lord of the past and the futuro, He alone is now and He is to morrow too This rorily 18 That 13 अंगुष्ठमात्र of the size of a thumb पुरुष the Purusha अधूमक' smokeless ज्योति hght इव like भूतभव्यस्य of the past and the uture ईशान lord स ho एव alone अघ to-day स ho B also 4 to morrow (वर्तिप्यते will continuo to exist) यथोदक दुर्गे वृष्टं पर्वतेषु विधावति । एव धर्मान्पृथक् पश्यंस्तानेवानुविधावति ॥ १४ ॥ As vator rained on an impassable height 18 dispersed opor hills, so one who sees the objects as different, runs to waste after them only 14 यथा as दुर्गे on the high peak वृष्ट rained उदकं water पर्वते to the hull audes विधावति runs in various ways, एवं 80, धर्माम् the attributes पृथक different पश्यन् one who sees तान them एव vorily, अनुविधावति runs after ·IV.12-12 38 यथोदक शुद्ध शुद्धमासिक्तं ताडगेव भवति । एवं मुनेर्विजानत आत्ला भवति गौतम ॥ १५ ॥ Same As pore Tator poured into pure bocomos the only, so the atman of the thinker who knows thus, becomes Oh Gantnton 16. गौतम OGautama (Nnchil etas) यथा as शुद्ध pure उदकं water शुद्धे (उदके) into pure water सिकं poured तादृक् एव the same भवति becomes, विजानत who knors (the unity) मुने' of the sage मात्मा selt एवं thus भवति becomes Fifth Chapter पुरमेकादशहारमजस्यावरचेतस । अनुष्टाय न शोचति विमुक्तय विमुच्यते । एतदै तत् ॥ १॥ The city of tho unborn, whose I nos ledgo 18 permanent, hrs oloron gates , thinking on him, oc does not griore, and being frecd, becomes free. This rerily 18 that 1 मजस्य of the unborn, अवचेतस. of undmmed intelligence (lit. of eteranlls existont intolligence) (371077 of the Atman) fyyat with cleren gates gi cits (271 R 18) (H Him) Harg baring meditnted upon, mangaa griores not ? and also विमुक liberated (from the bonds of ignorance ), विमुच्यते becomes freo (from birth and death ) हंस शुचिपदसरंतरिक्षसद्धातो वेदिपदतिथिईरोणसद । नृपइरसहतसइयोममदम्जा गोजा ऋतजा अद्रिजा त बृहत् ॥२॥ As the sun, he dwells m henren , as porrader, in inter. space, ns fire, in the altar, as guest, in a house , he drolls nman, drolls in betters, avells in truth and drolls in thesky Ho 18 all that is born in water, all that is born of carth, all that a bord of sacrifices oud all that 18 born of mountain , tho Tro. And the Great ·34 XATIA UPANISNAD (स आत्मा that Atman) शुचिपत् dwelling in the heaven इंस the sun (ht one who mor*s) अतरिक्षसत् existing in the sky as air arena cxisting on the sacrificial altar gian fro (lit. the encrificer) gota dwelling in the jar olaru Guest मृपत् dwelling in man, वरसत dirolling in the superior (gods), भरतसत् dwelling in the sacrifice, व्योमसत् drelling in the sky, अन्जा born in water, गोजा born on earth, ऋतजा born in the sacrifice, भद्रिजा. born of the mountains, ऋत the True, वृहत् the Great ऊर्व प्राणमुन्नयत्यपानं प्रत्यगस्यति । मध्ये वामनमासीन विश्वे देवा उपासते ॥३॥ He leads the prana upwards and casts tho apana downwards; the dwarf scated in the middle, all the gods worship. 3 प्राणं the Prana अर्ध्व upward उनयति sends ap अपान the Apada 20% downward area throws me in the middle भासनि seated वामन the dwarf विधे all देवा gods (1.0 senses ) उपासते worship. अस्य विखंसमानस्न शरीरस्थस्य देहिनः। देहाद्विमुच्यमानस्य किमत्र परिशिष्यते । एतदै तत् ॥४॥ When thus atman seated in the body is unstrung and roloased from the body, what remains here? Thus verily 18 That. 4. अस्य of this शरीरस्थस्य Boated within the body, देहिम of the owner of the body ( soul ) विससमानम्य of him who is separated, देहान् from the body विमुच्यमानस्य of him who has been freed, भत्र here (in this body) for what a funt repren: - - ·V 2-7. 36 न प्राणेन नापानन मयों जीवति कश्चन । इतरेण तु जीवन्ति यस्मितावुपाश्रितौ ॥ ५ ॥ 5 Not by prana, nor by apana, does any mortal live, but it 18 by some other on which these two dep nd that men live. मार्य the mortal (the bods, or man in the ordinary senses) कश्चन erer न प्रान nuther by Prana, न अपानेन nor by Apana जीवति livcs, तु but इतरेण by someting other than these giana (thoy ) lire, pith on whom pair these two stat dopond हतं त इदं प्रवक्ष्यामि एहं ब्रह्म सनातनम् । यथा च मरण प्राप्य आत्मा भवति गौतम ॥६॥ To thee, well, Oh Cnutamn, I will cxplain the secret ancient Brabman and also love after death, the atman beoomos G. गौतम 0 Gautama (Nacluketns) ईत now a to thce इदं this गुमं the mysterious सनातन the cternal ब्रह्म Brahman प्रवक्ष्यामि shall tell , (च and) आ मा the Self मरण denth प्राप्य meeting यथा what भवति happens (becomes) (तदपि प्रवक्ष्यामि that also I shall tell) योनिमन्ये प्रपद्यन्त शरीरत्वाय दहिन । स्थामन्येऽनुसंयन्ति यथार्म यथाश्रुतम् ॥७॥ Somo 315a8 go into the wombs to be (ngnin) rmbodied and others pass into the immorlable ,-according to their decds and to their knowledge 7 यथार्म according to the deeds यथाभुत according to . knowledge, 8770 Sonce de souls who own bodies airears to lhave a body यानि womb अपयन् go अन्य cthers स्थाश (ut.mmoveable) भलंयहि ·36 KATIA UPANISHAD - य एप सप्तेषु जागर्ति कामं कामं पुरुषो निर्मिमाण.। तदेव शुकं तद्ब्रह्म तदेवामृतमुच्यते । तस्मिंल्लोकाः श्रिता सर्वे तदु नात्येति कश्चन । एतद्वै तत् ॥ ८॥ This Parusha, who Tales when all sicep, oreating desire after dssure, that is certainly the Puro' That is Brahman That same is said to be immortni All worlds rost on That nono passcs beyond That Thus verily 18 That 8 य who एप this पुरुप Purusha हप्तेपु while (we are ) nsleep कामं काम different desirable objects निर्मिमाण shaping जागर्ति remains awake, तत् that एव serily शुफ the Pure, तत् that ब्रह्म Brahman , तदेव that also अमृतं Immortal उच्यते 18 called. सर्व all लोका worlds तस्मिन् in that श्रिता are resting तत् that a ronly कश्चन any on न अत्येति does not transcond अग्निर्यथैको भुवन प्रविष्टो रूपं रूपं प्रतिरूपो बभूव । एफस्तथा सर्वभूतान्तरात्मा रूपं रूपं प्रतिरूपो बाहिय ॥९॥ As fire, though one, having entered the world, takes a separate form in respect of overy form, so does the internal atman of all living toings assume a form for every form and yet 18 outside all forms 9 यथा as एक one angle अनि fire भुवनं the world प्रविष्ट सम् having entered रूपं रूपं to every form प्रतिस्प of similar form बभूव becomes तथा 80 एक one single सर्वभूतान्तरात्मा the soul that exusts in all the beings रूपं रूपं to every form प्रतिस्प' altke मवति besomes u and yet us ontende घायुर्यथैको भुवनं प्रविष्टो रूप रूपं प्रतिरूपो बभूव । पकस्तथा सर्वभूतान्तरात्मा रूपं रूपं प्रतिरूपो बहिन्ध ॥ १० ॥ As wind, though one, having entered the world, assumes forms responsive to every form, so does the internal atman of all living things, though one, assumes forms responsive to every form and yet 18 outside them all 10.

·v 8-12 37 एक on single वायु air यथा । भुवन the world प्रविष्ट सन् haring entered रूप रूपं to the aifferent forms प्रतिर form बभूव becomes, तप 80 एफ on0 सर्वभूतान्तरात्मा the Atman that abides in the heart of all beings रुपं रूप to the different forms प्रतिरूप alike (भवति becomes) चहि outside च and सूर्यो यथा सर्वलोकस्य चक्षुर्न लिप्यते चाक्षुपैर्याहदोपै । एफस्तथा सर्वभूतान्तरारमा न लिप्यते लोकदु खेन यायः ॥ ११ ॥ I ct As the gun, tho ego of all the world, 18 not tainted with the external faults of the eyes, Bo, the out internal atnan of all laring things is not tainted with the world's grief, being external to it 11. सर्वोकस्य of all beings पक्ष ५० मयं the Sun यधा as चाप by ooular पायपि external impurlts, न लिप्यते 18 not contamanated at 80 ure ouo frågarathat the soul that resides in all beangs डोकदुखेन by the mseries of the world न लिप्यस does not get attached, TW separulo एको वशी सर्वभूतान्तरात्मा एक रूप यहुधा य करोति । तमात्मस्थं येऽनुपश्यन्ति धीरास्तपा सुख शश्वत नतरपाम् ॥१२॥ - Sole, controllor, the internal alman of all living things, who makea his one torn diverse, the intelligent who realhze bim 88 scated in one's self, stornal bliss 18 theirs, not of otberg 12 प Who एक one वशी controller सर्वभूतान्तरात्मा the soul of all beings एक one single sप form बहुधा manifold करोति does , त Him thoso wlo pig wise men BICHAT 28 cxisting within the self मतपश्यन्ति 800, तेपा ther (एव alonc) शाश्वतं eternal सुख happiness (भवति 1), इतरेपा of others a not ·88 RATLA UPANIBBAD नियोऽनित्याना चेतनश्चेतनानामेको हूनां यो विदधाति कामान् । तमात्मस्थ ये नुपश्यन्ति धीरासपा शान्ति शाश्वती नेतरेपाम्॥१३॥ The One, who, eternal anmorg the non-tternal, (most) intelligent among the intelliyent, dispe1188 durired objects to many,-the intelligent, alio ren Jec lim ug scated in their selves, thers 18, eternal puncu, not of others 13. अनित्याना m the midst of the non cternals नित्य the cternal, चेतनाना of the intelligent चतन Intelligent, एक on० (सम् being) 9 who agar of many 191 dere largura fulbis, hihoke gitt F180 men a Him 8718474 existing within the self e72924 fa perceive, तेपा theirs शाश्वती lternal शान्ति peace, इतरेपा of others म not. तदेतदिति मन्यन्तेऽनिर्देश्य परमं सुखम् । क्थं नु तद्विजानीया किमु भाति विभाति वा ॥ १४ ॥ "Th8 18 thnt' thus they know the indescribablo highest blass llow bliall I huon Ilint? Does it sluno by itself, or shines by another light' 14 (यतय the Enges ) (तं that ) अनिदेश्य indeseribable परम suprem सन bl ss तत् that एतन 11 इति thus मन्यन्त think (perceive), नु कथ how तत् that विजामीया khall (1) knon ' विभुhether Rita shiucs (n 118 unn li lit) ai o qua slunes by reflection न तत्र सूर्यो भाति न चद्रनारक नेमा विद्युतो भान्ति कुतोऽयमग्निः तमेव भान्तमनुभाति सर्व तस्य भासा सर्वमिदं विभाति ॥ १५ ॥ The sun docs not shine thero, nor do the moon and the stars, nor do these lightnings shine How can this fire ? Him shining, all shine after. All ths shines by His hght. 15 तर thers सयं the sun न भाति docs not shino चतारकंन nor the moon and stus इमा विद्युत hghtings म भान्ति do not shine, 379 this 3717a urua low allım *17 chung va verily सर्व all अनुभाति shines attor तस्य His भासा by light इद this सर्व all विभाति shines ·v 13-VI 3 39 Sixth Chapter ऊर्ध्वमूलोऽवाक्शाख एपोऽश्वत्थ सनातन । तदेव शुक्रं तद्ब्रह्म तदेवामृतमुच्यते । तस्मिल्लोकाः श्रिताः सर्वे तदु नात्येति कश्चन । एतद्वै तत् ॥१॥ Root op and branches dorn in this ancient ashrattha tree-That (ts root) 18 pure, That is Brahman and that some is called the Immortal On that, do all rorlds rest and none Passes beyond that This verily 28 Thnt 1 अध्यमूल With uprard roots अवाशाख with downward branches एप this सनातन ancient अस्वस्थ the fig tree Ashratthe (lit that does not last till tomorrow ? c, perisbable) तत् that एवं rerily शुक्र the Pure, pa that EF Bralin nn na that एव also अमृतं the Immortal उच्यते 1s called सर्वे all लोग। worlds तस्मिन् in thnt पिता are resting तत् that a verly पश्चन any oneम मत्पति does not transcend यदिद किंच जगन्तर्व प्राण एजति नि सृतम् । महद्भय वजमुद्यत य एतद्विदुरमृतास्ते भवन्ति ॥२॥ Whatever is, thus whole universe evolved from prana, moves while prana 18,-a mighty terror, the thunderbolt aplifted those who hoow this become mwirtal 2 यर किंच whatever sithis जगत unarcrse सव all नि मत come ont, become manifested, gio iu Prann (Saguna Bralman ) एजति ibrates एतत् this महत् grent भयं terror, उयत raised व thunderbolt ù who jaa kuuu à llicy agat immortal maina become भयादस्याग्निस्तपति भयात्तपति सूर्यः। भयादिंद्रश्च वायुश्च मृत्युवति पचमः ॥३॥ From fear of him, are burns , from fear, the sun shines , from fear, Indra and Wind, und Death, the Lithi, tj eed 3 अन्य Its भयात् from feur अनि ur८ तपति burus, भयात् from Sanr på the Sun agia slunes, Indra aud aig sand पंचम the fifth मृत्यु death धावति proceed (to ther functions) ·40 KATEL UPANIGRAD इह वेदशकद्वोढुं प्राक् शरीरस्य विस्रसः । ततः सर्गेष्ठ लोकेषु शरीरत्वाय कल्पते ॥४॥ 479 before If here one 18 able to know before the falliag of the body, then in the worlds of crested things, he becomes fitted for being embodied 4 इह here चेत् । शरीरस्य of this body विस्रल of fall (तत् प्रह्मन् that Brahman ) वोड to know अशफन् is able, तत° then सर्गेषु लोकेषु in the worlds of creation शरीरत्वाय to get body कल्पते becomes able यथाऽऽदर्श तथात्मनि यथा स्वप्ने तथा पितृलोके । यथाप्नु परीव दहशे तथा गंधर्वलोके छायातपयोरिव ब्रह्मलोक॥५॥ As 10 & mirror, 80 It 18: geen within one's self, as in a dream so in the world of the manes , as af seen in water, so in the world of the Gandharvas, as if in hght and shade. so in the world of Brahma यथा as मादर्श in a looking glass, तथा 80 आत्मनि n the self यथा as स्वप्ने in dream तथा 80 पितृलोके in the world of the manes, यथा as अप्सु in the water तथा 80 गंधर्वलोके in the world of Gandharvas परिददृशे seen इव as if, ब्रह्मलोके in the world of Brahma gratit light and shade se like, इंद्रियाणां पृथग्भावमुदयास्तमयौ च यत् । पृथत्यद्यमानानां मत्वा धीरो न शोचति ॥६॥ The separate nature of the senses and that which 28 their rising and setting 18 of things which come into being irrespective of Him (the Atman), the wise man, knowing thise Borrows not 8. प्रथक् उत्पवमानाना of those of separate origin इंद्रियाणा of the senses पृथक separate भावं existence सदयास्तमयी rneing and setting च and यत् which धीर the wise man मत्वा having known म शोचति grieves not

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·42 LATEA UPANISBAD यदा पचावतिष्ठन्ते ज्ञानानि मनसा सह । बुद्धिश्च न विचेष्टति तामाहुः परमां गतिम् ॥ १०॥ When the five sources of knowledge stand still along with the mind, and the intellect cannot work, that state they call the highest 10. पदा when पच ive ज्ञानानि the senses of porception मनसा सा onth the mind @ga do not work at that not the supreme गति state आहु' they say ता योगमिति मन्यन्ते स्थिरामिद्रियधारणाम् । अप्रमत्तस्तदा भवति योगो हि प्रभवाप्ययौ ॥११॥ This they call yoga, the firm control of the sen808 Then one becomes undistracted for otherwise, yoga 18 (often) aoquired and lost as well. 11 ता that स्थिरा firm इंद्रियधारणा control of the senses योग Yoga इति मन्यन्ते 18 what they call तदा then अप्रमत्त free from the vagaries of the mind sala becomes , fe because in the Yoga quarut acquisition and loss नैव वाचा न मनसा प्राप्तुं शक्यो न चक्षुषा। अस्तीति बुवतोऽन्यत्र कथ तदुपलभ्यते ॥ १२ ॥ Not by speech, not by mind, not by the eye, can he be attained , except in the case of him who gays He is,' how oan that be known? 12 (स भात्मा that Atman) वाचा by speech न एव verily not मनसा by mind न एवं not even चक्षुषा by eyes म एव not also प्राप्नु to obtain शक्य can bo, भस्ति 18 इति thus प्रवत of him who speaks अम्पन besides a Thet nu howrम्यते 18 comprehended ·I 10-16 43 अस्तीत्येवोपलन्धव्यस्तत्वभावेन चोभयो। अस्तीत्येवोपलन्धस्य तत्त्वभाव. प्रसीदति ॥ १३ ॥ - Ho should be known by the thought that Ho cxists' And also as He really 18 of these two, when one knows Him to exist, then His real naturo Leconses rerenled. 13 उभयो of the two तस्वमायन as the reahty भास्ति 18 (being) fathas a nlono qqeting is to be realised anta 18 (being ) इति thus उपटप्पस्य to him who link reshsed सस्वभाव the trur nature प्रप्तीपति rescala यदा सर्वे प्रमुध्यन्ते कामा येऽस्य हदि श्रिता । अथ मर्योऽमृतो भवत्यत्र ब्रह्म समश्नुते ॥ १४ ।। 15bon all desires clinging to the heart of one fall ofi, then the mortal becomes immortal and he attains Brahman while here. 14. भस्य here in the thenrt पिता drrolling सय all कामा desires when प्रमुच्यन्ते are destroyed अप thon मत्यं the mortal nga inamurtal for brcomid 89 bere (in this body ) HER Brahman समश्नुते attains. यदा सर्वे प्रभिद्यन्तं पृदयस्येह प्रथयः । अथ मोऽमृतो भवत्यतावधनुशासनम् ॥ १५ ॥ When boro all tho I noth of tho hcart aro sundorod, then th's mortal becomes immortal Thus much, tho instruotion 15. here (in this body) हायस्य of the heart सबै all प्रथय knots या when अभियन्त are rent nsunder अथ then मत्यं the mortal अमृत immortal भाति beconut R एतावत् up to this भावशासन the Instruction

·44
karna OPANIADAD
शत चैका च हृदयस्य नाट्यस्तासा मूर्धानमभिनि सका।
त्यामायमृतत्वमति विवडन्या उस्क्रमणे भवन्ति ।।१६।।
of them,
A hundred and one are thin nerics of the heart
ono lng gono sul piercing the head, ono who goes up through
it, attains inmor'nlity, Otlicro, nt the time of death, aro lor
taking him to diversu ways. 10.
हदयस्य of the henrti hundrel एका घand
nerves (सन्ति are) ताप्ता of theu एका on० पान the crown of the
head भभिनि ताgone out through तथा by that अचं upward
भायन् one going अमृतत्व immortality पति attains अन्या othera
विवडू differently उत्सम at the time of departing भवन्ति become
UILU
अराट मात्र. पुरुपोऽन्तरात्मा सदा जनाना हदये सन्भिविष्टः।
त स्वाच्छरीरात्मवृहेन्मुजादिवपीको धैर्येण ।
त विद्याच्छुक्रममृत त विद्याच्नुफममृतामिति ।। १७ ॥
The Purusha of the Bizo of a thamb, tho internol alman,
IB always seated in the henrt of all haman, beings, One
should drax bim out from one's own body boldly, as stall from
murga grass , one should know mm ns pure and immortal,
yen one should know bını as puro and immortal 17
अंगुष्टमात्र of the size of a thumb पुरुप the Purusha अंतरात्मा
the inner soul सदा always जनाना of human beings हरये in the
hoart Aiorat 18 dwolling, garg from munja grass came the
stall like
स्वात् ono's own suga from the body of Ilimitar
with boldness wear should separate ñi Him I* puro argut
mmortal विद्यात् should know

·Vा 16-18 मृत्युमोक्ता नचिकेतोऽय लगवा विद्यामेता मोगविधिं च कृत्सम् । ब्रह्मप्राप्तो विरजोऽमदिमृत्युरन्योऽप्येवं यो विदध्यानमेव ॥१८॥ Then Xachilelas haring ncquired this knowledge in parted br Death and also all the instruction about yoga, nttained Brahman, having brcome free from truit and death, 80 dock boother also, who was thus know the nature of the atman 18 भy then मचिरत Nachiketns मृत्युप्रोतां told by Death एत this ei knowledge and whole oma procres of Toga ! and ग्वा haring gnt विरज- free from all in punties विमृत्यु free from donth (ie, desirta, presions etc ) (at linging become) प्रमप्राप्त realised Brahmnn (मभूत् became) अन्य other प who H90 also (bus tlir inner Bil? piaq ho who knows thus (ब्रह्मप्राप्तो भवति nttami Brahman) सह नाश्वत | सह नौ भुनक्त । सह वीर्य करवावहै । तेजस्वि नावधीतमस्तु मा विदिपाव । ॐ शान्तिः शान्ति. शान्ति ॥ Ixl Him protrat un both: Let Him Brio us both! Let us sequire strength trwriher ; mar our study be bright: Mns we not hats Ops Peach Peace Praco i ·PUBLISHER'S EXPLANATORY NOTE. I began the editing and publishing business in 1911 with books mostly on the Vedanta philosophy, in Marathi, Sanskrit and English All along my aim has been to popularise the Vedanta The idea of free distribution of books among deserving people, held my mind for a long time and as a result, I distributed, (1) 3000 copies of the principal ten Upanishads with Marathi translation in 1914, (2) 500 copies of the Bhagavadgita with Marathi translation in 1915', (3) 2000 copies of nine Upanishads with Marathi translation 18 1916, (4) 200 copies of Gitasangraha, 1 e a collection of 13 Gites, in 1917, and (5) 4000 copies of Katha Upanishad with English translation by Babu Aurobindo Ghose in 1919 and 1920 After these five distributions I apnoraced the sixth one on a gigantic scale in 1921 I advertised in mnny Newspapers and Magazines throughout India, that I would distributo Katha Upanishad with English translation, word for word meaning, notes &o for the asking Advertising requires more money than printing, -a fact wbzoh very few people know, and therefore very few can have an idea of how much I must have spent simply on advertising Suffice it to day, I spent big sums, certainly an act of insanity, not of business, from the viewpoint of practioal men This last event was anfortunately followed by several private calamities wlich befell me one after another All my energy and resources proved unable to combat them for a long time and a few of these calamities bave probably become ·my life long friends; 1, e they may have come to die with me So people could not understand what my advertisement meant Now in 1924, I am presenting this little book, instead of a larger one, and am sending this to those who asked for at in 1921. They are about 4000 people and I am sending a copy to every one paying the postage mykelf I hope they will excuse me for the delay This book should have inoluded Shankara Bhashya and notes thereon, according to the words of the adrt, I admit I shall 800n 18800 such an edition, but I confess my inability to give that free. In fact, I may here add I shall not be able to distribute any books free in the future. Horrerer, I hope the sympathetic public will appreciate my humble services and will encourage me by giving their generous patronage to my publications Poona City, 12th Jay 1924 H. R. Bhagavat.

·WILL SOON COME OUT (1) The Bhagavadgita-Tert, Ford for word mean ing in English, translation, Critical and explanntory notes, also notes giving full explanation of the interpretation put upon several verses by the Inte Lohamanga B G Tulak pointing out where and lion he dilfered from Shankaracharya Edited by H K Bhngaiat Rs 3-8 (2) The Sanskrit Dictionary-Sanskrit-English and Englıslı Sanshult in one londy volume By H R Plagavat, Rs 3-8 RIGVEDA: English Translation. COMPLETE IN O VOLS By the Late Prof H H WILSON We have undertaken the rublication of & new edition of tb18 grent work The transition follows the fell haowa commenta or Sayann Prof Wilson has also added expla. nators notes 'I he first edition, which was priced about Rs 100,- 18 long out of print Our edition will be fipished in about six inonths, ono vull me every montb First rol wall be ready in J ly. Nomes will be registered as ndrance purchasers on the following terms till 30 th June 1924. Class I -On payment of Rs. 15 in advance for the whole set, Class II -On parment of Rs. 3 in advance and Rs 3 at the time of eserp volume as it onmes out The total price under this class will come to Rs 21 Price after publication Not less than Rs 40 Text-Along trith above, we are also issuing the Sanskrit text of the Rigveda in two vols , ard we shall give it to the adrn- ce purchasers charging no price Special Features-Carrful and and correct editing, glazed paper, bne printing, cloth bunding, etc Ashtekar & Co Poopa City.

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