Invocation

May we both be protected, nourished, and have the strength to work. Let us enlighten our intellects without animosity or negative feelings toward each other. Peace. Peace. Peace.

Verse 1-1-1

Sage Vajasravasa performed the Visvajit sacrifice, in which he gave away all his wealth. He had a son named Nachiketa.

Verse 1-1-2

As the last donations were being distributed, the young heart of Nachiketa was suddenly filled with reverence, faith, and humility.

Verse 1-1-3

He thought to himself: The worlds one goes to by giving away cows no longer able to eat, drink, give milk, or bear children, must be joyless indeed.

Verse 1-1-4

He said to his father: Father! To whom will you give me? He said this a second and a third time. Then his father replied: Unto death I will give you. 

Verse 1-1-5

Among many I am the first, and among many I am the most average. What duty of Yama will be served today by giving me away to him?

Verse 1-1-6

Look back at our ancestors and see how it is with us now. A mortal ripens like corn, and like corn he springs up again.

Verse 1-1-7

A Brahmin guest enters a house like fire. Be a good householder and pacify him water, Vaivaswata!

Verse 1-1-8

The brahmin who remains in a house unwelcomed causes the householder's hopes, expectations, pious deeds, cattle, and children to be destroyed.

Verse 1-1-9

Yama said: Salutations to my venerable Brahmin guest, who has stayed in my house for three nights without eating. Therefore, for each night, you are granted one wish.

Verse 1-1-10

Nachiketa said: For my first wish, I ask that my father be happy and free from anger toward me, and greet me when I am sent home by you.

Verse 1-1-11

Yama said: After seeing you freed from the jaws of death, your father will recognize you and be the same as he was to you before. He will sleep peacefully at night, and bear no anger against you.

Verse 1-1-12

Nachiketa said: In heaven there is no fear or old age. In that world, they rejoice for having transcended hunger, thirst, and sorrow.

Verse 1-1-13

For my second wish, I ask you to tell me of the fire sacrifice which leads to heaven and immortality.

Verse 1-1-14

Yama replied: I will tell you of this fire sacrifice which leads to heaven. Know this to be the support of the universe, found in the hearts of the wise.

Verse 1-1-15

Yama then told him about the fire which is the source of the world. He describes the bricks to be gathered for the altar, and how the sacrificial fire was to be lighted. Nachiketa repeated all this as it had been told him.

Verse 1-1-16

Yama, pleased with him, bestowed upon Nachiketa the additional honor of naming the fire sacrifice after him, and gifting him a multicolor chain.

Verse 1-1-17

One who performs this Nachiketa fire-sacrifice three times, and performed their three duties, overcomes birth and death. Having learned of Brahman, they attain supreme peace.

Verse 1-1-18

Performing the Nachiketa sacrifice three times with proper knowledge gives one the ability to overcome the bondage of death, transcend sorrow, and rejoice in heaven.

Verse 1-1-19

This is what you chose as your second wish, Nachiketa - a fire sacrifice which leads to heaven, which will be called by your name. Now, choose your third wish.

Verse 1-1-20

Nachiketa said: When a man dies, there is a doubt. Some say he exists, while others say he does not. For my third wish, I would like you to teach me about this.

Verse 1-1-21

Yama replied: This is a very subtle topic, on which even the gods have their doubts. Please, Nachiketa, choose another wish and give up that one.

Verse 1-1-22

Nachiketa said: Indeed, this subject is not easy to understand, and the gods certainly have their doubts. But another teacher like you cannot be found, and surely there is no other wish equal to this one.

Verse 1-1-23

Yama said: Choose sons and grandsons who shall live a hundred years. Choose elephants, horses, herds of cattle, and gold. Choose a vast domain on earth where you may live as long as you desire.

Verse 1-1-24

Ask for any wish you see equal to this, such as wealth and a long life. I will make you king of the world, enjoyer of all desires, Nachiketa!

Verse 1-1-25

Whatever desires are difficult to satisfy in this mortal world, choose them as you wish. These fair maidens, with their chariots and musical instruments, cannot be obtained by men. Let them attend upon you. Do not ask me about death.

Verse 1-1-26

Nachiketa said: These are all ephemeral pleasures which exhaust the vitality of the sense organs, and even the longest life is short indeed. Keep your horses, dances and songs for yourself.

Verse 1-1-27

Wealth can never bring happiness. Moreover, by seeing you, I shall certainly obtain wealth, and live as long as you rule. Therefore, that wish alone is the one to be chosen.

Verse 1-1-28

Having received worthy objects from immortal beings of the imperishable realm, and knowing the mortal world to be perishable, how can one exult in a long life of singing and dancing?

Verse 1-1-29

Tell me, Yama, of that life after death about which a man has his doubts. I will choose no other wish than this one, full of mystery.

Verse 1-2-1

What is good is different from what is pleasant. They are born of different natures, and both bind the body to the spirit. Good things happen to one who follows the good, but one who chooses the pleasant falls away from the goal.

Verse 1-2-2

The good and the pleasant approach together. A wise person examines them well, and prefers the good to the pleasant. The fool chooses the pleasant, due to greed and attachment.

Verse 1-2-3

After pondering on all who you love and all the desirable objects, you have renounced them all. This path of wealth that you have avoided is where many men sink.

Verse 1-2-4

Ignorance and knowledge are wide apart, and lead to different ends. I consider you to be one who desires Knowledge, for you were unswayed by the many pleasures I offered you.

Verse 1-2-5

Existing in the midst of ignorance, fools think themselves wise and stagger in circles, like the blind led by the blind.

Verse 1-2-6

Life after death never reveals itself to a careless person deluded by wealth. One who thinks "this is the world, and there is no other" falls into my grasp again and again.

Verse 1-2-7

Many do not even hear of it, and even of those who have heard, many do not understand. Its masters are wonderful and its students are clever, when instructed by capable teachers.

Verse 1-2-8

When taught by an inferior person, it cannot be understood, because everyone understands it differently. There is no other way to teach it, because it is subtler than the subtlest and beyond arguments.

Verse 1-2-9

This Knowledge cannot be attained by reasoning. It becomes easy to understand when taught by another. May all enquirers have as firm of a resolve as you!

Verse 1-2-10

I know that the treasure resulting from action is not eternal; for what is eternal cannot be obtained by the non- eternal. Yet I have performed the Nachiketa sacrifice with the help of non-eternal things and attained this position which is only relatively eternal.

Verse 1-2-11

The fulfilment of desires, the foundation of the universe, the rewards of sacrifices, the shore where there is no fear, that which adorable and great, the wide abode and the goal-all this you have seen; and being wise, you have with firm resolve discarded everything.

Verse 1-2-12

The wise man who, by means of concentration on the Self, realises that ancient, effulgent One, who is hard to be seen, unmanifest, hidden and who dwells in the buddhi and rests in the body-he, indeed, leaves joy and sorrow far behind. 

Verse 1-2-13

The mortal who has heard this and comprehended it well, who has separated that Atman, the very soul of dharma, from all physical objects and has realised the subtle essence, rejoices because he has obtained that which is the cause of rejoicing. The Abode of Brahman, I believe, is open for Nachiketa.

Verse 1-2-14

Nachiketa said: That which is different from righteousness, unrighteousness, and cause and effect — that which is other than the past, present, and future — tell me about that.

Verse 1-2-15

Yama replied: The goal which all the Vedas declare, which all austerities aim at and which men desire when they lead the life of continence, I will tell you briefly: it is Om.

Verse 1-2-16

This syllable Om is the highest representation the cosmic manifestation. Whoever knows this syllable obtains all that they desire.

Verse 1-2-17

This is the best support, and this is the highest support. Whoever knows this support is adored in the world of Brahma.

Verse 1-2-18

The knowing self is not born and does not die. It comes from nothing, and nothing comes from it. It is unborn, eternal, and ancient. It is not destroyed when the body is destroyed.

Verse 1-2-19

Both the killer who thinks they kills, and the one who considers themself killed, do not understand correctly. It does not kill, nor is it killed.

Verse 1-2-20

This eternal self dwells in the hearts of all living beings. One who is free from desire beholds its glory through tranquility of the mind and senses.

Verse 1-2-21

Though sitting still, it travels far. Though lying down, it goes everywhere. Who but myself can know that luminous spirit which is joyful and joyless?

Verse 1-2-22

The wise do not grieve, for they realize that this supreme self, bodiless and all-pervading, exists impermanently in bodies.

Verse 1-2-23

This supreme self cannot be attained by study of the scriptures or by the intellect. It is only attained by one whom it chooses. To such a person, it reveals its true form.

Verse 1-2-24

One who has not turned away from wickedness, failed to restrain the senses, or cannot pacify the mind, cannot attain this, even if they have the knowledge.

Verse 1-2-25

Who could possibly know where it is - the one to whom priests and warriors are food, and death itself is but a condiment?

Verse 1-3-1

There are two who dwell within the heart and mind, enjoying the result of good deeds. The knowers of Brahman call them light and shade, as do those who maintain the five sacred fires, as do those who have thrice performed the Nachiketa sacrifice.

Verse 1-3-2

We are capable of performing the Nachiketa sacrifice, which is the bridge for sacrificers. We also know of that supreme, imperishable Brahman, for those who want to be emancipated from fear and misery.

Verse 1-3-3

The self is the master of the chariot that sits within it. The body is the chariot, the intellect is the charioteer, and the mind is the reins.

Verse 1-3-4

The senses are the horses, and the sense objects are the roads. The wise say the Atman is the enjoyer when united with the body, senses and mind.

Verse 1-3-5

If one is always of unrestrained mind, devoid of proper discrimination, the senses become uncontrollable like the vicious horses of a charioteer.

Verse 1-3-6

But if the intellect is restrained and possesses proper understanding, the senses can come under control like the good horses of a charioteer.

Verse 1-3-7

If the intellect is always thoughtless and impure, one never attains that goal, and remains trapped in the cycles of birth and death.

Verse 1-3-8

If the intellect is related to a controlled mind which always remains pure, one attains that goal from which one is not born again.

Verse 1-3-9

One who has intelligence for their charioteer, and holds the reins of the mind firmly, reaches the end of the journey - the supreme abode of Vishnu.

Verse 1-3-10

Beyond the senses are the objects of the senses. Beyond the sense objects is the mind, and beyond the mind is the intellect.

Verse 1-3-11

Beyond the intellect is Atman, the great universal self. Beyond that eternal self is the unmanifest, beyond which is Purusha - the universal spirit present in all beings and things. Beyond that universal principle and supreme goal, there is nothing.

Verse 1-3-12

The universal self in all beings does not shine forth. It is seen by wise sages through their one-pointed and subtle intellects.

Verse 1-3-13

The wise merge their speech with the mind, and the mind with the intellect. They merge their intellect with the universal self, and the universal self with the great self of peace.

Verse 1-3-14

Having approached the great sages, arise and awaken! It is a difficult path to follow, like the sharp edge of a razor - difficult to cross and hard to tread.

Verse 1-3-15

Having realised the soundless, intangible, formless, undecaying, tasteless, odourless, eternal spirit, and having realised that which is without beginning and end, one is freed from the bondage of death.

Verse 1-3-16

The wise man who has heard and related the eternal story of Nachiketa, told by the God of death, is adored by all.

Verse 1-3-17

One who, practicing self-control, recites the supreme secret in an assembly of Brahmins or at a funeral, obtains infinite rewards.

Verse 2-1-1

The self-existent God has rendered the senses defective in directing them outwards, hindering ones ability to see the inner self. A wise person, desiring immortality, sees the inner self with their eyes turned inward.

Verse 2-1-2

Children pursue external pleasures and fall into the widespread snare of death. In the midst of these non-eternal beings are the wise, who do not desire anything and understand the eternal immortality.

Verse 2-1-3

That universal self is how one knows form, taste, smell, sounds, touches and carnal pleasures. Is there anything that remains to be known?

Verse 2-1-4

It is through Atman that one perceives all objects in sleep or in the waking state. Having realised the vast, all-pervading Atman, the calm soul does not grieve.

Verse 2-1-5

5  He who knows the individual soul, the experiencer of the fruits of action, as Atman, always near and the Lord of the past and the future, will not conceal himself from others. This, verily, is That. 

Verse 2-1-6

6  He verily knows Brahman who knows the First-born, the offspring of austerity, created prior to the waters and dwelling, with the elements, in the cave of the heart. This, verily, is That. 

Verse 2-1-7

One who knows Brahman knows Aditi, the soul of all deities, born in the form of Prana, created with the elements and abiding in the hearts of all. Indeed, this is the very same.

Verse 2-1-8

The God of fire, hidden in the two fire sticks and guarded like a mother guards their child in the womb, is worshipped every day by men who are awake and by those who offer sacrifices. Indeed, this is the very same.

Verse 2-1-9

9  Whence the sun rises and whither it goes to set, in whom all the devas are contained and whom none can ever pass beyond- This, verily, is That. 

Verse 2-1-10

What is here is the same over there, and what is there is the same as it is here. One who sees any difference goes from death to death. 

Verse 2-1-11

By the mind alone, Brahman is to be realised, so one does not see in any multiplicity in it whatsoever. One who sees multiplicity in it goes from death to death. Indeed, this is the very same. 

Verse 2-1-12

The Purusha, as small as a thumb, dwells within the body. It is the Lord of the past and the future. Once known, one does not conceal oneself any more. Indeed, this is that. 

Verse 2-1-13

13  The Purusha, of the size of a thumb, is like a flame without smoke. The Lord of the past and the future, He is the same today and tomorrow. This, verily, is That. 

Verse 2-1-14

14  As rainwater falling on a mountain peak runs down the rocks in all directions, even so he who sees the attributes as different from Brahman verily runs after them in all directions. 

Verse 2-1-15

As pure water poured into pure water becomes one with it, so also does the self of the sage who knows.

Verse 2-2-1

1  There is a city with eleven gates belonging to the unborn Atman of undistorted Consciousness. He who meditates on Him grieves no more; liberated from the bonds of ignorance, he becomes free. This, verily, is That.

Verse 2-2-2

2  He is the sun dwelling in the bright heavens. He is the air in the interspace. He is the fire dwelling on earth. He is the guest dwelling in the house. He dwells in men, in the gods, in truth, in the sky. He is born in the water, on earth, in the sacrifice, on the mountains. He is the True and the Great.