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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1I ADHYAYA, 2 VALLI, II. 9 eA A tS to hear, whom many, even when they hear of him, do not comprehend; wonderful is a man, when found, who is able to teach him (the Self); wonderful is he who comprehends him, when taught by an able teacher 1,’ 8. ‘That (Self), when taught by an inferior man, is not easy to be known, even though often thought upon’; unless it be taught by another, there is no way to it, for it is inconceivably smaller than what is small %’ g. ‘That doctrine is not to be obtained‘ by argument, but when it is declared by another, then, O dearest, it is easy to understand. Thou hast obtained it now®; thou art truly a man of true resolve. May we have always an inquirer like thee °!’ 10. Nagiketas said: ‘I know that what is called a treasure is transient, for that eternal is not obtained by things which are not eternal. Hence the Naéiketa fire(-sacrifice) has been laid by me (first); then, by means of transient things, I have obtained what is not transient (the teaching of Yama)’.’ 11. Yama said: ‘Though thou hadst seen the fulfilment of all desires, the foundation of the world, the endless rewards of good deeds, the shore where
2’ Cf. Bhag. Gita II, 29. ? Cf. Mund. Up. II, 4. + T read amupramazat. Other interpretations: If it is taught by one wha is identified with the Self, then there is no uncertainty. If it has been taught as identical with ourselves, then there is no perception of anything else. If it has been taught by one who is identified with it, then there is no failure in understanding it (agati). * Apaneyd; should it be 4pandya, as afterwards sug#anaya? 5 Because you insist on my teaching it to thee. ® Unless no is negative, for Yama, at first, does not like to communicate his knowledge. 7 The words in parentheses have been added in order to remove the otherwise contradictory character of the two lines.
310 KATH A-UPANISHAD. en: nee ee there is no fear, that which is magnified by praise, the wide abode, the rest!, yet being wise thou hast with firm resolve dismissed it all.’ 12. ‘The wise who, by means of meditation on his Self, recognises the Ancient, who is difficult to be seen, aites has entered into the dark, who is hidden in the cave, who dwells in the abyss, as God, he hana leaves joy and sorrow far behind*.’ ‘A mortal who has heard this and embraced it, ra has separated from it all qualities, and has thus reached the subtle Being, rejoices, because he has obtained what is a cause for rejoicing. The house (of Brahman) is open, I believe, O Naéiketas.’ 14. Nakiketas said: ‘That which thou seest as neither this nor that, as neither effect nor cause, as neither past nor future, tell me that.’ 15. Yama said: ‘That word (or place) which all the Vedas record, which all penances proclaim, which men desire when they live as religious students, that word I tell thee briefly, it is Om *.’ 16. ‘ That (imperishable) syllable means Brahman, that syllable means the highest (Brahman) ; he who knows that syllable, whatever he desires, is his.’ 17. ‘This is the best support, this is the highest support; he who knows that support is pagoined in the world of Brahma.’ 18. ‘The knowing (Self) is not born, it diac’ not; it sprang from nothing, nothing sprang from it. the 1 Ch AfAandS Up, Vil, 12, 2. * ‘Yama seems here to propound the lower Brahman only, not yet the highest. Deva, God, can only be that as what the Old, i.e. the Self in the heart, is to be recognised. It would therefore mean, he who finds God or the Self in his heart. See afterwards, verse 21. ° Cf. Svet. Up. IV, 9; Bhag. Gita VIII, rr. I ADHYAYA, 2 VALLI, 25. II
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1I ADHYAYA, 2 VALLI, II. 9 eA A tS to hear, whom many, even when they hear of him, do not comprehend; wonderful is a man, when found, who is able to teach him (the Self); wonderful is he who comprehends him, when taught by an able teacher 1,’ 8. ‘That (Self), when taught by an inferior man, is not easy to be known, even though often thought upon’; unless it be taught by another, there is no way to it, for it is inconceivably smaller than what is small %’ g. ‘That doctrine is not to be obtained‘ by argument, but when it is declared by another, then, O dearest, it is easy to understand. Thou hast obtained it now®; thou art truly a man of true resolve. May we have always an inquirer like thee °!’ 10. Nagiketas said: ‘I know that what is called a treasure is transient, for that eternal is not obtained by things which are not eternal. Hence the Naéiketa fire(-sacrifice) has been laid by me (first); then, by means of transient things, I have obtained what is not transient (the teaching of Yama)’.’ 11. Yama said: ‘Though thou hadst seen the fulfilment of all desires, the foundation of the world, the endless rewards of good deeds, the shore where
2’ Cf. Bhag. Gita II, 29. ? Cf. Mund. Up. II, 4. + T read amupramazat. Other interpretations: If it is taught by one wha is identified with the Self, then there is no uncertainty. If it has been taught as identical with ourselves, then there is no perception of anything else. If it has been taught by one who is identified with it, then there is no failure in understanding it (agati). * Apaneyd; should it be 4pandya, as afterwards sug#anaya? 5 Because you insist on my teaching it to thee. ® Unless no is negative, for Yama, at first, does not like to communicate his knowledge. 7 The words in parentheses have been added in order to remove the otherwise contradictory character of the two lines.
310 KATH A-UPANISHAD. en: nee ee there is no fear, that which is magnified by praise, the wide abode, the rest!, yet being wise thou hast with firm resolve dismissed it all.’ 12. ‘The wise who, by means of meditation on his Self, recognises the Ancient, who is difficult to be seen, aites has entered into the dark, who is hidden in the cave, who dwells in the abyss, as God, he hana leaves joy and sorrow far behind*.’ ‘A mortal who has heard this and embraced it, ra has separated from it all qualities, and has thus reached the subtle Being, rejoices, because he has obtained what is a cause for rejoicing. The house (of Brahman) is open, I believe, O Naéiketas.’ 14. Nakiketas said: ‘That which thou seest as neither this nor that, as neither effect nor cause, as neither past nor future, tell me that.’ 15. Yama said: ‘That word (or place) which all the Vedas record, which all penances proclaim, which men desire when they live as religious students, that word I tell thee briefly, it is Om *.’ 16. ‘ That (imperishable) syllable means Brahman, that syllable means the highest (Brahman) ; he who knows that syllable, whatever he desires, is his.’ 17. ‘This is the best support, this is the highest support; he who knows that support is pagoined in the world of Brahma.’ 18. ‘The knowing (Self) is not born, it diac’ not; it sprang from nothing, nothing sprang from it. the 1 Ch AfAandS Up, Vil, 12, 2. * ‘Yama seems here to propound the lower Brahman only, not yet the highest. Deva, God, can only be that as what the Old, i.e. the Self in the heart, is to be recognised. It would therefore mean, he who finds God or the Self in his heart. See afterwards, verse 21. ° Cf. Svet. Up. IV, 9; Bhag. Gita VIII, rr. I ADHYAYA, 2 VALLI, 25. II
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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