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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Ancient is unborn, eternal, everlasting; he is not killed, though the body is killed?.’ 19. ‘If the killer thinks that he kills, if the killed thinks that he is killed, they do not understand; for this one does not kill, nor is that one killed.’ 20. ‘The Self?, smaller than small, greater than great, is hidden in the heart of that creature. A man who is free from desires and free from grief, sees the majesty of the Self by the grace of the Creator3,’ 21. ‘ Though sitting still, he walks far ; though lying down, he goes everywhere *. Who,save myself,is able to know that God who rejoices and rejoices not ?’ 22. ‘The wise who knows the Self as bodiless within the bodies, as unchanging among changing things, as great and omnipresent, does never grieve. 23. ‘That Self* cannot be gained by the Veda, nor by understanding, nor by much learning. He whom the Self chooses, by him the Self can be gained. The Self chooses him (his body) as his own.’ 24. ‘But he who has not first turned away from his wickedness, who is not tranquil, and subdued, or whose mind is not at rest, he can never obtain the Self (even) by knowledge.’ 25. ‘Who then knows where He is, He to whom the Brahmans and Kshatriyas are (as it were) but food ®, and death itself a condiment ?’ 1 As to verses 18 and 19, see Bhag. Git4 II, 19, 20. 2 Cf. Svet. Up. III, 20; Taitt: Ar. X, 12, 1. $ The commentator translates ‘through the tranquillity of the senses,’ i.e. dhatuprasadat, taking prasdda in the technical sense of samprasdda. As to kratu, desire, or rather, will, see Brzh. Ar. IV, 4, 5: Ci, Lal. Up. 5. 5 Cf. 1, 7-9; Mund. Up. III, 2, 3; Bhag. Gité I, 53. ¢ In whom all disappears, and in whom even death is swallowed up. I2 KATHA-UPANISHAD. ee ee Tuirp VALLI.
21. ‘There are the two’, drinking their reward in the world of their own works, entered into the cave (of the heart), dwelling on the highest summit (the ether in the heart). Those who know Brahman call them shade and light; likewise, those householders who perform the TrizAziketa sacrifice.’ 2. ‘May we be able to master that Na#iketa rite which is a bridge for sacrificers; also that which is the highest, imperishable Brahman for those who wish to cross over to the fearless shore ?.’ 3. ‘Know the Self to be sitting in the chariot, the body to be the chariot, the intellect (buddhi) the charioteer, and the mind the reins *,’ 4. ‘The senses they call the horses, the objects of the senses their roads. When he (the Highest Self) is in union with the body, the senses, and the mind, then wise people call him the Enjoyer.’ 5. ‘ He who has no understanding and whose mind
31 The two are explained as the higher and lower Brahman, the former being the light, the latter the shadow. via is explained as reward, and connected with sukreta, lit. good deeds, but frequently used in the sense of svakrzta, one’s own good and evil deeds. ‘The difficulty is, how the highest Brahman can be said to drink the reward (rztapa) of former deeds, as it is above all works and above all rewards. The commentator explains it away as a metaphorical expression, as we often speak of many, when we mean one. (Cf. Mund. Up. III, 1,1.) I have joined sukrztasya with loke, loka meaning the world, i.e. the state, the environment, which we made to ourselves by our former deeds. * These two verses may be later additions. * The simile of the chariot has some points of similarity with the well-known passage in Plato’s Phzdros, but Plato did not borrow this simile from the Brahmans, as little as Xenophon need have consulted our Upanishad (II, 2) in writing his prologue of Prodikos. I ADHYAYA, 3 VALLI, 14. 13
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.
1Ancient is unborn, eternal, everlasting; he is not killed, though the body is killed?.’ 19. ‘If the killer thinks that he kills, if the killed thinks that he is killed, they do not understand; for this one does not kill, nor is that one killed.’ 20. ‘The Self?, smaller than small, greater than great, is hidden in the heart of that creature. A man who is free from desires and free from grief, sees the majesty of the Self by the grace of the Creator3,’ 21. ‘ Though sitting still, he walks far ; though lying down, he goes everywhere *. Who,save myself,is able to know that God who rejoices and rejoices not ?’ 22. ‘The wise who knows the Self as bodiless within the bodies, as unchanging among changing things, as great and omnipresent, does never grieve. 23. ‘That Self* cannot be gained by the Veda, nor by understanding, nor by much learning. He whom the Self chooses, by him the Self can be gained. The Self chooses him (his body) as his own.’ 24. ‘But he who has not first turned away from his wickedness, who is not tranquil, and subdued, or whose mind is not at rest, he can never obtain the Self (even) by knowledge.’ 25. ‘Who then knows where He is, He to whom the Brahmans and Kshatriyas are (as it were) but food ®, and death itself a condiment ?’ 1 As to verses 18 and 19, see Bhag. Git4 II, 19, 20. 2 Cf. Svet. Up. III, 20; Taitt: Ar. X, 12, 1. $ The commentator translates ‘through the tranquillity of the senses,’ i.e. dhatuprasadat, taking prasdda in the technical sense of samprasdda. As to kratu, desire, or rather, will, see Brzh. Ar. IV, 4, 5: Ci, Lal. Up. 5. 5 Cf. 1, 7-9; Mund. Up. III, 2, 3; Bhag. Gité I, 53. ¢ In whom all disappears, and in whom even death is swallowed up. I2 KATHA-UPANISHAD. ee ee Tuirp VALLI.
21. ‘There are the two’, drinking their reward in the world of their own works, entered into the cave (of the heart), dwelling on the highest summit (the ether in the heart). Those who know Brahman call them shade and light; likewise, those householders who perform the TrizAziketa sacrifice.’ 2. ‘May we be able to master that Na#iketa rite which is a bridge for sacrificers; also that which is the highest, imperishable Brahman for those who wish to cross over to the fearless shore ?.’ 3. ‘Know the Self to be sitting in the chariot, the body to be the chariot, the intellect (buddhi) the charioteer, and the mind the reins *,’ 4. ‘The senses they call the horses, the objects of the senses their roads. When he (the Highest Self) is in union with the body, the senses, and the mind, then wise people call him the Enjoyer.’ 5. ‘ He who has no understanding and whose mind
31 The two are explained as the higher and lower Brahman, the former being the light, the latter the shadow. via is explained as reward, and connected with sukreta, lit. good deeds, but frequently used in the sense of svakrzta, one’s own good and evil deeds. ‘The difficulty is, how the highest Brahman can be said to drink the reward (rztapa) of former deeds, as it is above all works and above all rewards. The commentator explains it away as a metaphorical expression, as we often speak of many, when we mean one. (Cf. Mund. Up. III, 1,1.) I have joined sukrztasya with loke, loka meaning the world, i.e. the state, the environment, which we made to ourselves by our former deeds. * These two verses may be later additions. * The simile of the chariot has some points of similarity with the well-known passage in Plato’s Phzdros, but Plato did not borrow this simile from the Brahmans, as little as Xenophon need have consulted our Upanishad (II, 2) in writing his prologue of Prodikos. I ADHYAYA, 3 VALLI, 14. 13
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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