Library·Kaṭha Upaniṣad·2

Kaṭha Upaniṣad 2

पराञ्चि खानि व्यतृणत् स्वयम्भू- स्तस्मात्पराङ्पश्यति नान्तरात्मन् । कश्चिद्धीरः प्रत्यगात्मानमैक्ष- दावृत्तचक्षुरमृतत्वमिच्छन्

// iti tṛtīyā vallī // parāñci khāni vyatṛṇat svayaṃbhūs tasmāt parāṅ paśyati nāntarātman / kaścid dhīraḥ pratyag ātmānam aikṣad āvṛttacakṣur amṛtatvam icchan

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.

Translated by Swami Paramananda

पराचः कामाननुयन्ति बाला- स्ते मृत्योर्यन्ति विततस्य पाशम् । अथ धीरा अमृतत्वं विदित्वा ध्रुवमध्रुवेष्विह न प्रार्थयन्ते

parācaḥ kāmān anuyanti bālās te mṛtyor yanti vitatasya pāśam / atha dhīrā amṛtatvaṃ viditvā dhruvam adhruveṣv iha na prārthayante

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.

Translated by Swami Paramananda

येन रूपं रसं गन्धं शब्दान् स्पर्शाँश्च मैथुनान् । एतेनैव विजानाति किमत्र परिशिष्यते । एतद्वै तत्

yena rūpaṃ rasaṃ gandhaṃ śabdān sparśīṃś ca maithunān / etenaiva vijānāti kim atra pariśiṣyate // etad vai tat

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).

Translated by Swami Paramananda

स्वप्नान्तं जागरितान्तं चोभौ येनानुपश्यति । महान्तं विभुमात्मानं मत्वा धीरो न शोचति

svapnāntaṃ jāgaritāntaṃ cobhau yenānupaśyati / mahāntaṃ vibhum ātmānaṃ matvā dhīro na śocati

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.

Translated by Swami Paramananda

य इमं मध्वदं वेद आत्मानं जीवमन्तिकात् । ईशानं भूतभव्यस्य न ततो विजुगुप्सते । एतद्वै तत्

ya imaṃ madhvadaṃ veda ātmānaṃ jīvam antikāt / īśānaṃ bhūtabhavyasya na tato vijugupsate // etad vai tat

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.

Translated by Swami Paramananda

यः पूर्वं तपसो जातमद्भ्यः पूर्वमजायत । गुहां प्रविश्य तिष्ठन्तं यो भूतेभिर्व्यपश्यत । एतद्वै तत्

yaḥ pūrvaṃ tapaso jātam adbhyaḥ pūrvam ajāyata / guhāṃ praviśya tiṣṭhantaṃ yo bhūtebhir vyapaśyata // etad vai tat

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.

Translated by Swami Paramananda

या प्राणेन संभवत्यदितिर्देवतामयी । गुहां प्रविश्य तिष्ठन्तीं या भूतेभिर्व्यजायत । एतद्वै तत्

yā prāṇena saṃbhavati aditir devatāmayī / guhāṃ praviśya tiṣṭhantīṃ yā bhūtebhir vyajāyata // etad vai tat

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.

Translated by Swami Paramananda

अरण्योर्निहितो जातवेदा गर्भ इव सुभृतो गर्भिणीभिः । दिवे दिवे ईड्यो जागृवद्भिर्हविष्मद्भिर्मनुष्येभिरग्निः । एतद्वै तत्

araṇyor nihito jātavedā garbha iva subhṛto garbhiṇībhiḥ / divediva īḍyo jāgṛvadbhir haviṣmadbhir manuṣyebhir agniḥ // etad vai tat

The 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.

Translated by Swami Paramananda

यतश्चोदेति सूर्योऽस्तं यत्र च गच्छति । तं देवाः सर्वेऽर्पितास्तदु नात्येति कश्चन । एतद्वै तत्

yataś codeti sūryo astaṃ yatra ca gacchati / taṃ devāḥ sarve arpitās tad u nātyeti kaścana // etad vai tat

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.

Translated by Swami Paramananda

यदेवेह तदमुत्र यदमुत्र तदन्विह । मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति

yad eveha tad amutra yad amutra tad anv iha / mṛtyoḥ sa mṛtyum āpnoti ya iha nāneva paśyati

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.

Translated by Swami Paramananda

मनसैवेदमाप्तव्यं नेह नानाऽस्ति किंचन । मृत्योः स मृत्युं गच्छति य इह नानेव पश्यति

manasaivedam āptavyaṃ neha nānāsti kiṃcana / mṛtyoḥ sa mṛtyuṃ gacchati ya iha nāneva paśyati

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.

Translated by Swami Paramananda

अङ्गुष्ठमात्रः पुरुषो मध्य आत्मनि तिष्ठति । ईशानं भूतभव्यस्य न ततो विजुगुप्सते । एतद्वै तत्

aṅguṣṭhamātraḥ puruṣo madhya ātmani tiṣṭhati / īśāno bhūtabhavyasya na tato vijugupsate // etad vai tat

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.

Translated by Swami Paramananda

अङ्गुष्ठमात्रः पुरुषो ज्योतिरिवाधूमकः । ईशानो भूतभव्यस्य स एवाद्य स उ श्वः । एतद्वै तत्

aṅguṣṭhamātraḥ puruṣo jyotir iva adhūmakaḥ / īśāno bhūtabhavyasya sa evādya sa u śvaḥ // etad vai tat

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.

Translated by Swami Paramananda

यथोदकं दुर्गे वृष्टं पर्वतेषु विधावति । एवं धर्मान् पृथक् पश्यंस्तानेवानुविधावति

yathodakaṃ durge vṛṣṭaṃ parvateṣu vidhāvati / evaṃ dharmān pṛthak paśyaṃs tān evānu vidhāvati

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.

Translated by Swami Paramananda

यथोदकं शुद्धे शुद्धमासिक्तं तादृगेव भवति । एवं मुनेर्विजानत आत्मा भवति गौतम

yathodakaṃ śuddhe śuddham āsiktaṃ tādṛg eva bhavati / evaṃ muner vijānata ātmā bhavati gautama

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).

Translated by Swami Paramananda

पुरमेकादशद्वारमजस्यावक्रचेतसः । अनुष्ठाय न शोचति विमुक्तश्च विमुच्यते । एतद्वै तत्

// iti caturthī vallī // puram ekādaśadvāram ajasyāvakracetasaḥ / anuṣṭhāya na śocati vimuktaś ca vimucyate // etad vai tat

The city of the Unborn, whose knowledge is unchanging, has eleven gates. Thinking on Him, man grieves no more; and being freed (from ignorance), he attains liberation. This verily is That.

Translated by Swami Paramananda

हँसः शुचिषद्वसुरान्तरिक्षसद्- होता वेदिषदतिथिर्दुरोणसत् । नृषद्वरसदृतसद्व्योमसद् अब्जा गोजा ऋतजा अद्रिजा ऋतं बृहत्

haṃsaḥ śuciṣad vasur antarikṣasad dhotā vediṣad atithir duroṇasat / nṛṣad varasad ṛtasad vyomasad abjā gojā ṛtajā adrijā ṛtaṃ bṛhat

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.

Translated by Swami Paramananda

ऊर्ध्वं प्राणमुन्नयत्यपानं प्रत्यगस्यति । मध्ये वामनमासीनं विश्वे देवा उपासते

ūrdhvaṃ prāṇam unnayati apānaṃ pratyag asyati / madhye vāmanam āsīnaṃ viśve devā upāsate

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).

Translated by Swami Paramananda

अस्य विस्रंसमानस्य शरीरस्थस्य देहिनः । देहाद्विमुच्यमानस्य किमत्र परिशिष्यते । एतद्वै तत्

asya visraṃsamānasya śarīrasthasya dehinaḥ / dehād vimucyamānasya kim atra pariśiṣyate // etad vai tat

When this Atman, which is seated in the body, goes out (from the body), what remains then? This verily is That.

Translated by Swami Paramananda

न प्राणेन नापानेन मर्त्यो जीवति कश्चन । इतरेण तु जीवन्ति यस्मिन्नेतावुपाश्रितौ

na prāṇena nāpānena martyo jīvati kaścana / itareṇa tu jīvanti yasminn etāv upāśritau

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.

Translated by Swami Paramananda

हन्त त इदं प्रवक्ष्यामि गुह्यं ब्रह्म सनातनम् । यथा च मरणं प्राप्य आत्मा भवति गौतम

hanta ta idaṃ pravakṣyāmi guhyaṃ brahma sanātanam / yathā ca maraṇaṃ prāpya ātmā bhavati gautama

O Gautama (Nachiketas), I shall declare unto thee the secret of the eternal Brahman and what happens to the Self after death.

Translated by Swami Paramananda

योनिमन्ये प्रपद्यन्ते शरीरत्वाय देहिनः । स्थाणुमन्येऽनुसंयन्ति यथाकर्म यथाश्रुतम्

yonim anye prapadyante śarīratvāya dehinaḥ / sthāṇum anye 'nusaṃyanti yathākarma yathāśrutam

Some Jivas (individual Souls) enter wombs to be embodied; others go into immovable forms, according to their deeds and knowledge.

Translated by Swami Paramananda

य एष सुप्तेषु जागर्ति कामं कामं पुरुषो निर्मिमाणः । तदेव शुक्रं तद्ब्रह्म तदेवामृतमुच्यते । तस्मिँल्लोकाः श्रिताः सर्वे तदु नात्येति कश्चन । एतद्वै तत्

ya eṣa supteṣu jāgarti kāmaṃ kāmaṃ puruṣo nirmimāṇaḥ / tad eva śukraṃ tad brahma tad evāmṛtam ucyate / tasmiṃl lokāḥ śritāḥ sarve tad u nātyeti kaścana // etad vai tat

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.

Translated by Swami Paramananda

अग्निर्यथैको भुवनं प्रविष्टो रूपं रूपं प्रतिरूपो बभूव । एकस्तथा सर्वभूतान्तरात्मा रूपं रूपं प्रतिरूपो बहिश्च

agnir yathaiko bhuvanaṃ praviṣṭo rūpaṃ rūpaṃ pratirūpo babhūva / ekas tathā sarvabhūtāntarātmā rūpaṃ rūpaṃ pratirūpo bahiś ca

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.

Translated by Swami Paramananda

वायुर्यथैको भुवनं प्रविष्टो रूपं रूपं प्रतिरूपो बभूव । एकस्तथा सर्वभूतान्तरात्मा रूपं रूपं प्रतिरूपो बहिश्च

vāyur yathaiko bhuvanaṃ praviṣṭo rūpaṃ rūpaṃ pratirūpo babhūva / ekas tathā sarvabhūtāntarātmā rūpaṃ rūpaṃ pratirūpo bahiś ca

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.

Translated by Swami Paramananda

सूर्यो यथा सर्वलोकस्य चक्षुः न लिप्यते चाक्षुषैर्बाह्यदोषैः । एकस्तथा सर्वभूतान्तरात्मा न लिप्यते लोकदुःखेन बाह्यः

sūryo yathā sarvalokasya cakṣur na lipyate cākṣuṣair bāhyadoṣaiḥ / ekas tathā sarvabhūtāntarātmā na lipyate lokaduḥkhena bāhyaḥ

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.

Translated by Swami Paramananda

एको वशी सर्वभूतान्तरात्मा एकं रूपं बहुधा यः करोति । तमात्मस्थं येऽनुपश्यन्ति धीराः तेषां सुखं शाश्वतं नेतरेषाम्

eko vaśī sarvabhūtāntarātmā ekaṃ rūpaṃ bahudhā yaḥ karoti / tam ātmasthaṃ ye 'nupaśyanti dhīrās teṣāṃ sukhaṃ śāśvataṃ netareṣām

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.

Translated by Swami Paramananda

नित्योऽनित्यानां चेतनश्चेतनानाम् एको बहूनां यो विदधाति कामान् । तमात्मस्थं येऽनुपश्यन्ति धीराः तेषां शान्तिः शाश्वती नेतरेषाम्

nityo 'nityānāṃ cetanaś cetanānām eko bahūnāṃ yo vidadhāti kāmān / tam ātmasthaṃ ye 'nupaśyanti dhīrās teṣaṃ śāntiḥ śāśvatī netareṣām

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.

Translated by Swami Paramananda

तदेतदिति मन्यन्तेऽनिर्देश्यं परमं सुखम् । कथं नु तद्विजानीयां किमु भाति विभाति वा

tad etad iti manyante 'nirdeśyaṃ paramaṃ sukham / kathaṃ nu tad vijānīyāṃ kim u bhāti vibhāti vā

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)?

Translated by Swami Paramananda

न तत्र सूर्यो भाति न चन्द्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः । तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति

na tatra sūryo bhāti na candratārakaṃ nemā vidyuto bhānti kuto 'yam agniḥ / tam eva bhāntam anu bhāti sarvaṃ tasya bhāsā sarvam idaṃ vibhāti

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.

Translated by Swami Paramananda

॥ इति पञ्चमी वल्ली ॥ ऊर्ध्वमूलो अवाक्शाख एषो ऽश्वत्थः सनातनः । तद् एव शुक्रं तद् ब्रह्म तद् एवामृतम् उच्यते । तस्मिंल् लोकाः श्रिताः सर्वे तद् उ नात्येति कश्चन ॥ एतद् वै तत्

// iti pañcamī vallī // ūrdhvamūlo avākśākha eṣo 'śvatthaḥ sanātanaḥ / tad eva śukraṃ tad brahma tad evāmṛtam ucyate / tasmiṃl lokāḥ śritāḥ sarve tad u nātyeti kaścana // etad vai tat

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.

Translated by Swami Paramananda

यद् इदं किंच जगत् सर्वं प्राण एजति निःसृतम् । महद् भयं वज्रम् उद्यतं य एतद् विदुर् अमृतास् ते भवन्ति

yad idaṃ kiṃca jagat sarvaṃ prāṇa ejati niḥsṛtam / mahad bhayaṃ vajram udyataṃ ya etad vidur amṛtās te bhavanti

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.

Translated by Swami Paramananda

भयाद् अस्याग्निस् तपति भयात् तपति सूर्यः । भयाद् इन्द्रश् च वायुश् च मृत्युर् धावति पञ्चमः

bhayād asyāgnis tapati bhayāt tapati sūryaḥ / bhayād indraś ca vāyuś ca mṛtyur dhāvati pañcamaḥ

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.

Translated by Swami Paramananda

इह चेद् अशकद् बोद्धुं प्राक्शरीरस्य विस्रसः । ततः सर्गेषु लोकेषु शरीरत्वाय कल्पते

iha ced aśakad boddhuṃ prākśarīrasya visrasaḥ / tataḥ sargeṣu lokeṣu śarīratvāya kalpate

If a man is not able to know Him before the dissolution of the body, then he becomes embodied again in the created worlds.

Translated by Swami Paramananda

यथादर्शे तथात्मनि यथा स्वप्ने तथा पितृलोके । यथाप्सु परीव ददृशे तथा गन्धर्वलोके छायातपयोर् इव ब्रह्मलोके

yathādarśe tathātmani yathā svapne tathā pitṛloke / yathāpsu parīva dadṛśe tathā gandharvaloke chāyātapayor iva brahmaloke

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 realm). As light and shadow, so (is He seen) in the world of Brahma (the Creator).

Translated by Swami Paramananda

इन्द्रियाणां पृथग्भावम् उदयास्तमयौ च यत् । पृथग् उत्पद्यमानानां मत्वा धीरो न शोचति

indriyāṇāṃ pṛthagbhāvam udayāstamayau ca yat / pṛthag utpadyamānānāṃ matvā dhīro na śocati

Knowing that the senses are distinct (from the Atman) and their rising and setting separate (from the Atman), a wise man grieves no more.

Translated by Swami Paramananda

इन्द्रियेभ्यः परं मनो मनसः सत्त्वम् उत्तमम् । सत्त्वाद् अधि महानात्मा महतो ऽव्यक्तम् उत्तमम्

indriyebhyaḥ paraṃ mano manasaḥ sattvam uttamam / sattvād adhi mahānātmā mahato 'vyaktam uttamam

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.

Translated by Swami Paramananda

अव्यक्तात् तु परः पुरुषो व्यापको ऽलिङ्ग एव च । यं ज्ञात्वा मुच्यते जन्तुर् अमृतत्वं च गच्छति

avyaktāt tu paraḥ puruṣo vyāpako 'liṅga eva ca / yaṃ jñātvā mucyate jantur amṛtatvaṃ ca gacchati

Beyond the Unmanifested is the all-pervading and imperceptible Being (Purusha). By knowing Him, the mortal is liberated and attains immortality.

Translated by Swami Paramananda

न संदृशे तिष्ठति रूपम् अस्य न चक्षुषा पश्यति कश्चनैनम् । हृदा मनीषा मनसाभिकॢप्तो य एतद् विदुर् अमृतास् ते भवन्ति

na saṃdṛśe tiṣṭhati rūpam asya na cakṣuṣā paśyati kaścanainam / hṛdā manīṣā manasābhikḷpto ya etad vidur amṛtās te bhavanti

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.

Translated by Swami Paramananda

यदा पञ्चावतिष्ठन्ते ज्ञानानि मनसा सह । बुद्धिश् च न विचेष्टति ताम् आहुः परमां गतिम्

yadā pañcāvatiṣṭhante jñānāni manasā saha / buddhiś ca na viceṣṭati tām āhuḥ paramāṃ gatim

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.

Translated by Swami Paramananda

तां योगम् इति मन्यन्ते स्थिराम् इन्द्रियधारणाम् । अप्रमत्तस् तदा भवति योगो हि प्रभवाप्ययौ

tāṃ yogam iti manyante sthirām indriyadhāraṇām / apramattas tadā bhavati yogo hi prabhavāpyayau

This firm holding back of the senses is what is known as Yoga. Then one should become watchful, for Yoga comes and goes.

Translated by Swami Paramananda

नैव वाचा न मनसा प्राप्तुं शक्यो न चक्षुषा । अस्तीति ब्रुवतो ऽन्यत्र कथं तद् उपलभ्यते

naiva vācā na manasā prāptuṃ śakyo na cakṣuṣā / astīti bruvato 'nyatra kathaṃ tad upalabhyate

He cannot be attained by speech, by mind, or by the eye. How can That be realized except by him who says "He is"?

Translated by Swami Paramananda

अस्तीत्य् एवोपलब्धव्यस् तत्त्वभावेन चोभयोः । अस्तीत्य् एवोपलब्धस्य तत्त्वभावः प्रसीदति

astīty evopalabdhavyas tattvabhāvena cobhayoḥ / astīty evopalabdhasya tattvabhāvaḥ prasīdati

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.

Translated by Swami Paramananda

यदा सर्वे प्रमुच्यन्ते कामा ये ऽस्य हृदि श्रिताः । अथ मर्त्यो ऽमृतो भवत्य् अत्र ब्रह्म समश्नुते

yadā sarve pramucyante kāmā ye 'sya hṛdi śritāḥ / atha martyo 'mṛto bhavaty atra brahma samaśnute

When all desires dwelling in the heart cease, then the mortal becomes immortal and attains Brahman here.

Translated by Swami Paramananda

यदा सर्वे प्रभिद्यन्ते हृदयस्येह ग्रन्थयः । अथ मर्त्यो ऽमृतो भवत्य् एतावद् ध्य् अनुशासनम्

yadā sarve prabhidyante hṛdayasyeha granthayaḥ / atha martyo 'mṛto bhavaty etāvad dhy anuśāsanam

When all the ties of the heart are cut asunder here, then the mortal becomes immortal. Such is the teaching.

Translated by Swami Paramananda

शतं चैका च हृदयस्य नाड्यस् तासां मूर्धानम् अभिनिःसृतैका । तयोर्ध्वम् आयन्न् अमृतत्वम् एति विष्वङ्ङ् अन्या उत्क्रमणे भवति

śataṃ caikā ca hṛdayasya nāḍyas tāsāṃ mūrdhānam abhiniḥsṛtaikā / tayordhvam āyann amṛtatvam eti viṣvaṅṅ anyā utkramaṇe bhavati

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.

Translated by Swami Paramananda

अङ्गुष्ठमात्रः पुरुषो ऽन्तरात्मा सदा जनानां हृदये संनिविष्टः । तं स्वाच् छरीरात् प्रवृहेन् मुञ्जाद् इवेषीकां धैर्येण । तं विद्याच् छुक्रम् अमृतं तं विद्याच् छुक्रम् अमृतम् इति

aṅguṣṭhamātraḥ puruṣo 'ntarātmā sadā janānāṃ hṛdaye saṃniviṣṭaḥ / taṃ svāc charīrāt pravṛhen muñjād iveṣīkāṃ dhairyeṇa / taṃ vidyāc chukram amṛtaṃ taṃ vidyāc chukram amṛtam iti

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.

Translated by Swami Paramananda

मृत्युप्रोक्तां नचिकेतो ऽथ लब्ध्वा विद्याम् एतां योगविधिं च कृत्स्नम् । ब्रह्मप्राप्तो विरजो ऽभूद् विमृत्युर् अन्यो ऽप्य् एवं यो विद् अध्यात्मम् एव

mṛtyuproktāṃ naciketo 'tha labdhvā vidyām etāṃ yogavidhiṃ ca kṛtsnam / brahmaprāpto virajo 'bhūd vimṛtyur anyo 'py evaṃ yo vid adhyātmam eva

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.

Translated by Swami Paramananda