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.
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.
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).
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.
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.
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.
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.
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.
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.
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.
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.
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.
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).