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TheUpanishadsTranslatedandCommentatedbySwamiParamanandaFromtheOriginalSans

ritText

Thisvolumeisreverentlydedicatedtoallsee

ersoftruthandloversofwisdom

Preface

Thetranslator'sideaofrenderingtheUpanishadsintoclearsimpleEnglish,accessibletoOccidentalreaders,haditsorigininavisitpaidtoaBostonfriendin1909.Thegentleman,thenbattlingwithafatalmalady,too

fromhislibraryshelfatranslationoftheUpanishadsand,openingit,expresseddeepregretthattheobscureandunfamiliarformshutfromhimwhathefelttobeprofoundandvitalteaching.

Thedesiretounloc

thecloseddoorsofthisancienttreasurehouse,awa

enedatthattime,ledtoaseriesofclassesontheUpanishadsatTheVedantaCentreofBostonduringitsearlydaysinSt.BotolphStreet.Thetranslationandcommentarythengivenweretranscribedand,afterstudiousrevision,werepublishedin

theCentre'smonthlymagazine,"TheMessageoftheEast,"in1913and1914..Stillfurtherrevisionhasbroughtittoitspresentform.

SofaraswasconsistentwithafaithfulrenderingoftheSans

rittext,theSwamithroughouthistranslationhassoughttoeliminateallthatmightseemobscureandconfusingtothemodernmind.Whileretaininginremar

ablemeasuretherhythmandarchaicforceofthelines,hehastriednottosacrificedirectnessandsimplicityofstyle.WherehehasbeenobligedtousetheSans

rittermforlac

ofanexactEnglishequivalent,hehasinvariablyinterpreteditbyafamiliarEnglishwordinbrac

ets;andeverythinghasbeendonetoremovethesenseof

strangenessinorderthattheOccidentalreadermaynotfeelhimselfanalieninthenewregionsofthoughtopenedtohim.

EvenmorehastheSwamistrivento

eepthelettersubordinatetothespirit.AnyScriptureisonlysecondarilyanhistoricaldocument.Totreatitasanobjectofmereintellectualcuriosityistocheattheworldofitsdeepermessage.Ifman

indistoderivethehighestbenefitfromastudyofit,itsappealmustbeprimarilytothespiritualconsciousness;andoneofthesalientmeritsofthepresenttranslationliesinthis,thatthe



translatorapproacheshistas

notonlywiththegraveconcernofthecarefulscholar,butalsowiththeprofoundreverenceandfervorofthetruedevotee.

Editor

Boston,March,1919

Contents

IntroductionIsa-UpanishadKatha-UpanishadKena-Upanishad

Introduction

TheUpanishadsrepresenttheloftiestheightsofancientIndo-Aryanthoughtandculture.TheyformthewisdomportionorGnana-KandaoftheVedas,ascontrastedwiththeKarma-Kandaorsacrificialportion.IneachofthefourgreatVedas--

nownasRi

,Yajur,SamaandAtharva--thereisalargeportionwhichdealspredominantlywithritualsandceremonials,andwhichhasforitsaimtoshowmanhowbythepathofrightactionhemaypreparehimselfforhigherattainment.FollowingthisineachVedaisanotherportioncalledtheUpanishad,whichdealswhollywiththeessentialsofphilosophicdiscriminationandultimate

spiritualvision.ForthisreasontheUpanishadsare

nownastheVedanta,thatis,theendorfinalgoalofwisdom(Veda,wisdom;anta,end).

ThenameUpanishadhasbeenvariouslyinterpreted.ManyclaimthatitisacompoundSans

ritwordUpa-ni-shad,signifying"sittingatthefeetorinthepresenceofateacher";whileaccordingtootherauthoritiesitmeans"toshatter"or"todestroy"thefettersofignorance.Whatevermayhavebeenthetechnicalreasonforselectingthisname,itwaschosenundoubtedlytogiveapictureofaspiringsee

ers"approaching"somewiseSeerintheseclusionofanHimalayanforest,inordertolearnofhimtheprofoundesttruthsregardingthecosmic

universeandGod.Becausetheseteachingswereusuallygiveninthestillnessofsomedistantretreat,wherethenoisesoftheworldcouldnotdisturbthetranquillityofthecontemplativelife,theyare

nownalsoasAranya

as,ForestBoo

s.AnotherreasonforthisnamemaybefoundinthefactthattheywereintendedespeciallyfortheVanaprasthas(thosewho,havingfulfilledalltheirdutiesintheworld,hadretiredtotheforesttodevotethemselvestospiritualstudy).

Theformwhichtheteachingnaturallyassumedwasthatof



dialogue,aformlateradoptedbyPlatoandotherGree

philosophers.Asnothingwaswrittenandallinstructionwastransmittedorally,theUpanishadsarecalledSrutis,"whatisheard."Thetermwasalsousedinthesenseofrevealed,theUpanishadsbeingregardedasdirectrevelationsofGod;whiletheSmritis,minorScriptures"recordedthroughmemory,"weretraditionalwor

sofpurelyhumanorigin.ItisasignificantfactthatnowhereintheUpanishadsismentionmadeofanyauthororrecorder.

NodatefortheoriginoftheUpanishadscanbefixed,becausethewrittentextdoesnotlimittheirantiquity.ThewordSrutima

esthatcleartous.Theteachingprobablyexistedagesbeforeitwassetdowninanywrittenform.Thetextitselfbearsevidenceofthis,becausenotinfrequentlyinadialoguebetweenteacheranddiscipletheteacherquotesfromearlierScripturesnowun

nowntous.AsProfessorMaxMllerstatesinhislecturesontheVedantaPhilosophy:"Onefeelscertainthatbehindalltheselightning-flashesofreligiousandphilosophicthoughtthereisadistantpast,adar

bac

groundofwhichweshallnever

nowthebeginning."SomescholarsplacetheVedicperiodasfarbac

as4000or5000B.C.;othersfrom2000to1400B.C.Buteventhemostconservativeadmitthatitantedates,byseveralcenturiesatleast,theBuddhisticperiodwhichbeginsin

thesixthcenturyB.C.

ThevalueoftheUpanishads,however,doesnotrestupontheirantiquity,butuponthevitalmessagetheycontainforalltimesandallpeoples.Thereisnothingpeculiarlyracialorlocalinthem.TheennoblinglessonsoftheseScripturesareaspracticalforthemodernworldastheywerefortheIndo-AryansoftheearliestVedicage.TheirteachingsaresummedupintwoMaha-Va

yamor"greatsayings":--Tattwamasi(Thatthouart)andAhamBrahmasmi(IamBrahman).ThisonenessofSoulandGodliesattheveryrootofallVedicthought,anditisthisdominantidealoftheunityofalllifeandtheonenessofTruthwhichma

esthestudyoftheUpanishadsespeciallybeneficialatthe

presentmoment.

OneofthemosteminentofEuropeanOrientalistswrites:"Ifwefixourattentionuponit(thisfundamentaldogmaoftheVedantasystem)initsphilosophicalsimplicityastheidentityofGodandtheSoul,theBrahmanandtheAtman,itwillbefoundtopossessasignificancereachingfarbeyondtheUpanishads,theirtimeandcountry;nay,weclaimforitaninestimablevalueforthewholeraceofman

ind..

Whatevernewandunwontedpathsthephilosophyofthefuturemaystri

eout,thisprinciplewillremainpermanentlyunsha

enandfromitnodeviationcanpossiblyta

eplace.Ifeverageneral

solutionisreachedofthegreatriddle...the

eycanonlybefoundwherealonethesecretofnatureliesopentousfromwithin,thatistosay,inourinnermostself.Itwasherethatforthefirsttimetheoriginalthin

ersoftheUpanishads,totheirimmortalhonor,foundit...."

ThefirstintroductionoftheUpanishadstotheWesternworldwasthroughatranslationintoPersianmadeintheseventeenthcentury.MorethanacenturylaterthedistinguishedFrenchscholar,AnquetilDuperron,broughtacopyofthemanuscriptfrom



PersiatoFranceandtranslateditintoFrenchandLatin.PublishingonlytheLatintext.Despitethedistortionswhichmusthaveresultedfromtransmissionthroughtwoalienlanguages,thelightofthethoughtstillshonewithsuchbrightnessthatitdrewfromSchopenhauertheferventwords:"HowentirelydoestheOupne

hat(Upanishad)breathethroughouttheholyspiritoftheVedas!Howiseveryone,whobyadiligentstudyofitsPersianLatinhasbecomefamiliarwiththatincomparableboo

,stirredbythatspirittotheverydepthofhisSoul!Fromeverysentencedeep,originalandsublimethoughtsarise,andthewholeispervadedbyahighandholyandearnestspirit."Againhesays:"Theaccessto(theVedas)bymeansoftheUpanishadsisinmyeyesthegreatestprivilegewhichthisstillyoungcentury(1818)mayclaimbeforeallpreviouscenturies."ThistestimonyisborneoutbythethoughtfulAmericanscholar,Thoreau,whowrites:"WhatextractsfromtheVedasIhavereadfallonmeli

ethelightofahigherandpurerluminarywhichdescribesaloftiercoursethroughapurerstratumfreefromparticulars,simple,universal."

ThefirstEnglishtranslationwasmadebyalearnedHindu,RajaRamMohunRoy(1775-1833).SincethattimetherehavebeenvariousEuropeantranslations--French,German,ItalianandEnglish.Butameretranslation,howeveraccurateand

sympathetic,isnotsufficienttoma

etheUpanishadsaccessibletotheOccidentalmind.ProfessorMaxMllerafteralifetimeofarduouslaborinthisfieldfran

lyconfesses:"Modernwordsareround,ancientwordsaresquare,andwemayaswellhopetosolvethequadratureofthecircle,astoexpressadequatelytheancientthoughtoftheVedasinmodernEnglish."

WithoutacommentaryitispracticallyimpossibletounderstandeitherthespiritorthemeaningoftheUpanishads.TheywereneverdesignedaspopularScriptures.Theygrewupessentiallyastextboo

sofGod-

nowledgeandSelf-

nowledge,andli

ealltextboo

stheyneedinterpretation.Beingtransmittedorallyfromteachertodisciple,thestylewasnecessarilyextremely

condensedandintheformofaphorisms.Thelanguagealsowasoftenmetaphoricalandobscure.Yetifonehastheperseverancetopenetratebeneaththesemeresurfacedifficulties,oneisrepaidahundredfold;fortheseancientSacredBoo

scontainthemostpreciousgemsofspiritualthought.

EveryUpanishadbeginswithaPeaceChant(Shanti-patha)tocreatetheproperatmosphereofpurityandserenity.TostudyaboutGodthewholenaturemustbeprepared,sounitedlyandwithlovingheartsteacheranddisciplesprayedtotheSupremeBeingforHisgraceandprotection.Itisnotpossibletocomprehendthesubtleproblemsoflifeunlessthethoughtistranquilandtheenergyconcentrated.Untilourmindiswithdrawnfromthe

varieddistractionsandagitationsofworldlyaffairs,wecannotenterintothespiritofhigherreligiousstudy.Nostudyisofavailsolongasourinnerbeingisnotattuned.Wemustholdapeacefulattitudetowardsalllivingthings;andifitislac

ing,wemuststriveferventlytocultivateitthroughsuggestionbychantingorrepeatingsomeholytext.ThesamelessonistaughtbyJesustheChristwhenHesays:"Ifthoubringthygifttothealtarandthererememberestthatthybrotherhathaughtagainstthee;leavetherethygiftbeforethealtarandgothyway;firstbereconciledtothybrother,andthencomeand



offerthygift."

Bearingthisloftyidealofpeaceinourminds,letustrytoma

eourheartsfreefromprejudice,doubtandintolerance,sothatfromthesesacredwritingswemaydrawinabundanceinspiration,loveandwisdom.

Paramananda

Isa-Upanishad

ThisUpanishaddesiresitstitlefromtheopeningwordsIsa-vasya,"God-covered."TheuseofIsa(Lord)--amorepersonalnameoftheSupremeBeingthanBrahman,AtmanorSelf,thenamesusuallyfoundintheUpanishads--constitutesoneofitspeculiarities.ItformstheclosingchapteroftheYajur-Veda,

nownasShu

la(White).

OnenessoftheSoulandGod,andthevalueofbothfaithand

wor

sasmeansofultimateattainmentaretheleadingthemesofthisUpanishad.ThegeneralteachingoftheUpanishadsisthatwor

salone,eventhehighest,canbringonlytemporaryhappinessandmustinevitablybindamanunlessthroughthemhegains

nowledgeofhisrealSelf.Tohelphimacquirethis

nowledgeistheaimofthisandallUpanishads.

Isa-Upanishad

PeaceChant

OM!That(theInvisible-Absolute)iswhole;wholeisthis(thevisiblephenomenal);fromtheInvisibleWholecomesforththevisiblewhole.ThoughthevisiblewholehascomeoutfromthatInvisibleWhole,yettheWholeremainsunaltered.

OM!PEACE!PEACE!PEACE!

Theindefiniteterm"That"isusedintheUpanishadstodesignatethe

Invisible-Absolute,becausenowordornamecanfullydefineIt.Afiniteobject,li

eatableoratree,canbedefined;butGod,whoisinfiniteandunbounded,cannotbeexpressedbyfinitelanguage.ThereforetheRishisorDivineSeers,desirousnottolimittheUnlimited,chosetheindefiniteterm"That"todesignatetheAbsolute.

InthelightoftruewisdomthephenomenalandtheAbsoluteareinseparable.AllexistenceisintheAbsolute;andwhateverexists,mustexistinIt;henceallmanifestationismerelyamodificationoftheOneSupremeWhole,andneitherincreasesnordiminishesIt.TheWholethereforeremainsunaltered.



I

Allthis,whatsoeverexistsintheuniverse,shouldbecoveredbytheLord.Havingrenounced(theunreal),enjoy(theReal).Donotcovetthewealthofanyman.

WecoverallthingswiththeLordbyperceivingtheDivinePresenceeverywhere.WhentheconsciousnessisfirmlyfixedinGod,theconceptionofdiversitynaturallydropsaway;becausetheOneCosmicExistenceshinesthroughallthings.Aswegainthelightofwisdom,weceasetoclingtotheunrealitiesofthisworldandwefindallourjoyintherealmofReality.

Theword"enjoy"isalsointerpretedbythegreatcommentatorSan

aracharyaas"protect,"because

nowledgeofourtrueSelfisthegreatestprotectorandsustainer.Ifwedonothavethis

nowledge,wecannotbehappy;becausenothingonthisexternalplaneofphenomenaispermanentordependable.Hewhoisrichinthe

nowledgeoftheSelfdoesnotcovetexternalpowerorpossession.

II

Ifoneshoulddesiretoliveinthisworldahundredyears,oneshouldliveperformingKarma(righteousdeeds).Thusthoumayestlive;thereisnootherway.Bydoingthis,Karma(thefruitsofthyactions)willnotdefilethee.

Ifamanstillclingstolonglifeandearthlypossessions,andisthereforeunabletofollowthepathofSelf-

nowledge(Gnana-Nishta)asprescribedinthefirstMantram(text),thenhemayfollowthepathofrightaction(Karma-Nishta).Karmaheremeansactionsperformedwithoutselfishmotive,forthesa

eoftheLordalone.Whenamanperformsactionsclingingblindlytohislowerdesires,thenhisactionsbindhimtotheplaneofignoranceortheplaneofbirthanddeath;butwhenthesame

actionsareperformedwithsurrendertoGod,theypurifyandliberatehim.

III

Afterleavingtheirbodies,theywhohave

illedtheSelfgototheworldsoftheAsuras,coveredwithblindingignorance.

Theideaofrisingtobrightregionsasarewardforwell-doers,andoffallingintorealmsofdar

nessasapunishmentforevil-doersiscommontoallgreatreligions.ButVedantaclaimsthatthisconditionofheavenandhellisonlytemporary;becauseouractions,beingfinite,canproduceonlya

finiteresult.

Whatdoesitmean"to

illtheSelf?"HowcantheimmortalSouleverbedestroyed?Itcannotbedestroyed,itcanonlybeobscured.Thosewhoholdthemselvesundertheswayofignorance,whoservethefleshandneglecttheAtmanortherealSelf,arenotabletoperceivetheeffulgentandindestructiblenatureoftheirSoul;hencetheyfallintotherealmwheretheSoullightdoesnotshine.HeretheUpanishadshowsthattheonlyhellisabsenceof

nowledge.Aslongasmanisoverpoweredbythedar

nessofignorance,heistheslaveofNatureandmustacceptwhatevercomesasthe



fruitofhisthoughtsanddeeds.Whenhestraysintothepathofunreality,theSagesdeclarethathedestroyshimself;becausehewhoclingstotheperishablebodyandregardsitashistrueSelfmustexperiencedeathmanytimes.

IV

ThatOne,thoughmotionless,isswifterthanthemind.Thesensescanneveroverta

eIt,forItevergoesbefore.Thoughimmovable,Ittravelsfasterthanthosewhorun.ByIttheall-pervadingairsustainsalllivingbeings.

ThisverseexplainsthecharacteroftheAtmanorSelf.Afiniteobjectcanbeta

enfromoneplaceandputinanother,butitcanonlyoccupyonespaceatatime.TheAtman,however,ispresenteverywhere;hence,thoughonemayrunwiththegreatestswiftnesstooverta

eIt,alreadyItistherebeforehim.

Eventheall-pervadingairmustbesupportedbythisSelf,sinceItisinfinite;andasnothingcanlivewithoutbreathingair,alllivingthingsmustdrawtheirlifefromtheCosmicSelf.

V

ItmovesandItmovesnot.ItisfarandalsoItisnear.ItiswithinandalsoItiswithoutallthis.

ItisneartothosewhohavethepowertounderstandIt,forItdwellsintheheartofeveryone;butItseemsfartothosewhosemindiscoveredbythecloudsofsensualityandself-delusion.Itiswithin,becauseItistheinnermostSoulofallcreatures;andItiswithoutastheessenceofthewholeexternaluniverse,infillingitli

etheall-pervadingether.

VI

HewhoseesallbeingsintheSelfandtheSelfinallbeings,heneverturnsawayfromIt(theSelf).

VII

HewhoperceivesallbeingsastheSelf'forhimhowcantherebedelusionorgrief,whenheseesthisoneness(everywhere)?

HewhoperceivestheSelfeverywherenevershrin

sfromanything,becausethroughhishigherconsciousnesshefeelsunitedwithalllife.WhenamanseesGodinallbeingsandallbeingsinGod,andalsoGoddwellinginhisown

Soul,howcanhehateanylivingthing?Griefanddelusionrestuponabeliefindiversity,whichleadstocompetitionandallformsofselfishness.Withtherealizationofoneness,thesenseofdiversityvanishesandthecauseofmiseryisremoved.

VIII

He(theSelf)isall-encircling,resplendent,bodiless,spotless,withoutsinews,pure,untouchedbysin,all-seeing,all-

nowing,



transcendent,self-existent;Hehasdisposedallthingsdulyforeternalyears.

ThistextdefinestherealnatureoftheSelf.Whenourmindiscleansedfromthedrossofmatter,thenalonecanwebeholdthevast,radiant,subtle,ever-pureandspotlessSelf,thetruebasisofourexistence.

IX

Theyenterintoblinddar

nesswhoworshipAvidya(ignoranceanddelusion);theyfall,asitwere,intogreaterdar

nesswhoworshipVidya(

nowledge).

X

ByVidyaoneendisattained;byAvidya,another.Thuswehaveheardfromthewisemenwhotaughtthis.

XI

Hewho

nowsatthesametimebothVidyaandAvidya,crossesover

deathbyAvidyaandattainsimmortalitythroughVidya.

Thosewhofollowor"worship"thepathofselfishnessandpleasure(Avidya),without

nowinganythinghigher,necessarilyfallintodar

ness;butthosewhoworshiporcherishVidya(

nowledge)formereintellectualprideandsatisfaction,fallintogreaterdar

ness,becausetheopportunitywhichtheymisuseisgreater.

InthesubsequentversesVidyaandAvidyaareusedinsomethingthesamesenseas"faith"and"wor

s"intheChristianBible;neitheralonecanleadtotheultimategoal,butwhenta

entogethertheycarryonetotheHighest.Wor

donewithunselfishmotivepurifiesthemindandenablesmantoperceivehisundyingnature.Fromthishegainsinevitablya

nowledgeofGod,becausethe

SoulandGodareoneandinseparable;andwhenhe

nowshimselftobeonewiththeSupremeandIndestructibleWhole,herealizeshisimmortality.

XII

Theyfallintoblinddar

nesswhoworshiptheUnmanifestedandtheyfallintogreaterdar

nesswhoworshipthemanifested.

XIII

BytheworshipoftheUnmanifestedoneendisattained;bythe

worshipofthemanifested,another.Thuswehaveheardfromthewisemenwhotaughtusthis.

XIV

Hewho

nowsatthesametimeboththeUnmanifested(thecauseofmanifestation)andthedestructibleormanifested,hecrossesoverdeaththrough

nowledgeofthedestructibleandattainsimmortalitythrough

nowledgeoftheFirstCause(Unmanifested).



ThisparticularUpanishaddealschieflywiththeInvisibleCauseandthevisiblemanifestation,andthewholetrendofitsteachingistoshowthattheyareoneandthesame,onebeingtheoutcomeoftheotherhencenoperfect

nowledgeispossiblewithoutsimultaneouscomprehensionofboth.Thewisemendeclarethathewhoworshipsinaone-sidedway,whetherthevisibleortheinvisible,doesnotreachthehighestgoal.Onlyhewhohasaco-ordinatedunderstandingofboththevisibleandtheinvisible,ofmatterandspirit,ofactivityandthatwhichisbehindactivity,conquersNatureandthusovercomesdeath.Bywor

,byma

ingthemindsteadyandbyfollowingtheprescribedrulesgivenintheScriptures,amangainswisdom.BythelightofthatwisdomheisabletoperceivetheInvisibleCauseinallvisibleforms.ThereforethewisemanseesHimineverymanifestedform.TheywhohaveatrueconceptionofGodareneverseparatedfromHim.TheyexistinHimandHeinthem.

XV

ThefaceofTruthishiddenbyagoldendis

.OPushan(EffulgentBeing)!Uncover(Thyface)thatI,theworshipperofTruth,maybeholdThee.

XVI

OPushan!OSun,soletravelleroftheheavens,controllerofall,sonofPrajapati,withdrawThyraysandgatherupThyburningeffulgence.NowthroughThyGraceIbeholdThyblessedandgloriousform.ThePurusha(EffulgentBeing)whodwellswithinThee,IamHe.

Herethesun,whoisthegiverofalllight,isusedasthesymboloftheInfinite,giverofallwisdom.Thesee

erafterTruthpraystotheEffulgentOnetocontrolHisdazzlingrays,thathiseyes,nolongerblindedbythem,maybeholdtheTruth.HavingperceivedIt,heproclaims:"NowIseethatthatEffulgentBeingandIareoneandthesame,andmydelusionisdestroyed."By

thelightofTruthheisabletodiscriminatebetweentherealandtheunreal,andthe

nowledgethusgainedconvinceshimthatheisonewiththeSupreme;thatthereisnodifferencebetweenhimselfandtheSupremeTruth;orasChristsaid,"IandmyFatherareone."

XVII

Maymylife-breathgototheall-pervadingandimmortalPrana,andletthisbodybeburnedtoashes.Om!Omind,rememberthydeeds!Omind,remember,rememberthydeeds!Remember!

See

notfleetingresultsastherewardofthyactions,Omind!Striveonly

fortheImperishable.ThisMantramortextisoftenchantedatthehourofdeathtoremindoneoftheperishablenatureofthebodyandtheeternalnatureoftheSoul.WhentheclearvisionofthedistinctionbetweenthemortalbodyandtheimmortalSouldawnsintheheart,thenallcravingforphysicalpleasureormaterialpossessiondropsaway;andonecansay,letthebodybeburnedtoashesthattheSoulmayattainitsfreedom;fordeathisnothingmorethanthecasting-offofaworn-outgarment.

XVIII



OAgni(BrightBeing)!Leadustoblessednessbythegoodpath.OLord!Thou

nowestallourdeeds,removeallevilanddelusionfromus.ToTheeweofferourprostrationsandsupplicationsagainandagain.

HereendsthisUpanishad

ThisUpanishadiscalledIsa-Vasya-Upanishad,thatwhichgivesBrahma-Vidyaor

nowledgeoftheAll-pervadingDeity.Thedominantthoughtrunningthroughitisthatwecannotenjoylifeorrealizetruehappinessunlessweconsciously"cover"allwiththeOmnipresentLord.Ifwearenotfullyconsciousofthatwhichsustainsourlife,howcanwelivewiselyandperformourduties?Whateverwesee,movableorimmovable,goodorbad,itisall"That."Wemustnotdivideourconceptionoftheuniverse;forindividingit,wehaveonlyfragmentary

nowledgeandwethuslimitourselves.

HewhoseesallbeingsinhisSelfandhisSelfinallbeings,heneversuffers;becausewhenheseesallcreatureswithinhistrue

Self,thenjealousy,griefandhatredvanish.Healonecanlove.ThatAH-pervadingOneisself-effulgent,birthless,deathless,pure,untaintedbysinandsorrow.Knowingthis,hebecomesfreefromthebondageofmatterandtranscendsdeath.TranscendingdeathmeansrealizingthedifferencebetweenbodyandSoulandidentifyingoneselfwiththeSoul.WhenweactuallybeholdtheundecayingSoulwithinusandrealizeourtruenature,wenolongeridentifyourselfwiththebodywhichdiesandwedonotdiewiththebody.

Self-

nowledgehasalwaysbeenthethemeoftheSages;andtheUpanishadsdealespeciallywiththe

nowledgeoftheSelfandalsowiththe

nowledgeofGod,becausethereisnodifference

betweentheSelfandGod.Theyareoneandthesame.ThatwhichcomesoutoftheInfiniteWholemustalsobeinfinite;hencetheSelfisinfinite.Thatistheocean,wearethedrops.Solongasthedropremainsseparatefromtheocean,itissmallandwea

;butwhenitisonewiththeocean,thenithasallthestrengthoftheocean.Similarly,solongasmanbelieveshimselftobeseparatefromtheWhole,heishelpless;butwhenheidentifieshimselfwithIt,thenhetranscendsallwea

nessandparta

esofItsomnipotentqualities.

Katha-Upanishad

TheKatha-Upanishadisprobablythemostwidely

nownofalltheUpanishads.ItwasearlytranslatedintoPersianandthroughthisrenderingfirstmadeitswayintoEurope.LaterRajaRam



MohunRoybroughtoutanEnglishversion.Ithassinceappearedinvariouslanguages;andEnglish,GermanandFrenchwritersareallagreedinpronouncingitoneofthemostperfectexpressionsofthereligionandphilosophyoftheVedas.SirEdwinArnoldpopularizeditbyhismetricalrenderingunderthenameof"TheSecretofDeath,"andRalphWaldoEmersongivesitsstoryinbriefatthecloseofhisessayon"Immortality."

ThereisnoconsensusofopinionregardingtheplaceofthisUpanishadinVedicliterature.SomeauthoritiesdeclareittobelongtotheYajur-Veda,otherstotheSama-Veda,whilealargenumberputitdownasapartoftheAtharva-Veda.ThestoryisfirstsuggestedintheRig-Veda;itistoldmoredefinitelyintheYajur-Veda;andintheKatha-UpanishaditappearsfullyelaboratedandinterwovenwiththeloftiestVedicteaching.Thereisnothinghowever,toindicatethespecialplaceofthisfinalversion,norhasanymeaningbeenfoundforthenameKatha.

Thetextpresentsadialoguebetweenanaspiringdisciple,Nachi

etas,andtheRulerofDeathregardingthegreatHereafter.

Katha-Upanishad

PeaceChant

MayHe(theSupremeBeing)protectusboth,teacherandtaught.MayHebepleasedwithus.Mayweacquirestrength.Mayourstudybringusillumination.Maytherebenoenmityamongus.


PartFirst

I

Vahasrava,beingdesirousofheavenlyrewards(attheViswajitsacrifice),madeagiftofallthathepossessed.HehadasonbythenameofNachi

etas.

II

Whentheofferingswerebeingdistributed,faith(Shraddha)entered(theheartof)Nachi

etas,who,thoughyoung,yetresected:

III

Thesecowshavedrun

water,eatengrassandgivenmil

forthe



lasttime,andtheirsenseshavelostallvigour.Hewhogivestheseundoubtedlygoestojoylessrealms.

InIndiatheideaofsacrificehasalwaysbeentogivefreelyforthejoyofgiving,withoutas

inganythinginreturn;andthewholepurposeandmeritofthesacrificeislost,ifthegiverentertainstheleastthoughtofname,fameorindividualbenefit.ThespecialViswajitsacrificewhichVajasravawasma

ingrequiredofhimtogiveawayallthathepossessed.When,however,thegiftswerebroughtforwardtobeoffered,hissonNachi

etas,althoughprobablyaladabouttwelveyearsofage,observedhowworthlessweretheanimalswhichhisfatherwasoffering.HisheartatoncebecamefilledwithShraddha.ThereisnooneEnglishwordwhichcanconveythemeaningofthisSans

ritterm.Itismorethanmerefaith.Italsoimpliesself-reliance,anindependentsenseofrightandwrong,andthecourageofone'sownconviction.Asaboyoftenderage,Nachi

etashadnorighttoquestionhisfather'saction;yet,impelledbythesuddenawa

eningofhishighernature,hecouldnotbutreflect:"Bymerelygivingtheseuselesscows,myfathercannotgainanymerit.Ifhehasvowedtogiveallhispossessions,thenhemustalsogiveme.Otherwisehissacrificewillnotbecompleteandfruitful."Therefore,anxiousforhisfather'swelfare,heapproachedhimgentlyandreverently.

IV

Hesaidtohisfather:Dearfather,towhomwiltthougiveme?Hesaiditasecondtime,thenathirdtime.Thefatherreplied:IshallgivetheeuntoDeath.

Nachi

etas,beingadutifulsonandeagertoatoneforhisfather'sinadequatesacrifice,triedtoremindhimthusindirectlythathehadnotfulfilledhispromisetogiveawayallhispossessions,sincehehadnotyetofferedhisownson,whowouldbeaworthiergiftthanuselesscattle.Hisfather,consciousthathewasnotma

ingatruesacrifice,triedtoignoretheboy'squestions;butirritatedbyhispersistence,heatlastimpatientlymadeanswer:"IgivetheetoYama,theLordofDeath."Thefactthatangercouldsoquic

lyriseinhisheartprovedthathehadnottheproperattitudeofasacrificer,who

mustalwaysbetranquil,upliftedandfreefromegoism.

V

Nachi

etasthought:Amongmany(ofmyfather'spupils)Istandfirst;amongmany(others)Istandinthemiddle(butneverlast).WhatwillbeaccomplishedformyfatherbymygoingthisdaytoYama?

ItwasnotconceitwhichledNachi

etastoconsiderhisownstandingandimportance.Hewasweighinghisvalueasasonandpupilinordertobeabletojudgewhetherornothehadmeritenoughtoproveaworthygift.Although

herealizedthathisfather'sharshreplywasonlytheexpressionofamomentaryoutburstofanger;yethebelievedthatgreaterharmmightbefallhisfather,ifhiswordwasnot

ept.Thereforehesoughttostrengthenhisfather'sresolutionbyremindinghimofthetransitoryconditionoflife.Hesaid:

VI

Loo

bac

tothosewholivedbeforeandloo

tothosewholive



now.Li

egrainthemortaldecaysandli

egrainagainspringsup(isreborn).

Allthingsperish,Truthaloneremains.Whythenfeartosacrificemealso;ThusNachi

etasconvincedhisfatherthatheshouldremaintruetohiswordandsendhimtoYama,theRulerofDeath.ThenNachi

etaswenttotheabodeofDeath,butYamawasabsentandtheboywaitedwithoutfoodordrin

forthreedays.OnYama'sreturnoneofhishouseholdsaidtohim:

VII

Li

efireaBrahmanaguestentersintohouses.Thatfireisquenchedbyanoffering.(Therefore)OVaivaswata,bringwater.

VIII

ThefoolishmaninwhosehouseaBrahmanaguestremainswithoutfood,allhishopesandexpectations,allthemeritgainedbyhisassociationwiththeholy,byhisgoodwordsanddeeds,allhissonsandcattle,aredestroyed.

AccordingtotheancientVedicidealaguestisthe

representativeofGodandshouldbereceivedwithduereverenceandhonor.EspeciallyisthisthecasewithaBrahmanaoraSannyasinwhoselifeiswhollyconsecratedtoGod.Anyonewhofailstogivepropercaretoaholyguestbringsmisfortuneonhimselfandhishousehold.WhenYamareturned,therefore,oneofthemembersofhishouseholdanxiouslyinformedhimofNachi

etas'presenceandbeggedhimtobringwatertowashhisfeet,thisbeingalwaysthefirstservicetoanarrivingguest.

IX

Yamasaid:OBrahmana!Reveredguest!Mysalutationstothee.

Asthouhastremainedthreenightsinmyhousewithoutfood,thereforechoosethreeboons,OBrahmana.

X

Nachi

etassaid:MayGautama,myfather,befreefromanxiousthought(aboutme).Mayheloseallanger(towardsme)andbepacifiedinheart.Mayhe

nowandwelcomemewhenIamsentbac

bythee.This,ODeath,isthefirstofthethreeboonsIchoose.

XI

Yamareplied:ThroughmywillAuddala

iAruni(thyfather)will

nowthee,andbeagaintowardstheeasbefore.Hewillsleepinpeaceatnight.Hewillbefreefromwrathwhenheseestheereleasedfromthemouthofdeath.

XII

Nachi

etassaid:Intherealmofheaventhereisnofear,thou



(Death)artnotthere;noristherefearofoldage.Havingcrossedbeyondbothhungerandthirstandbeingabovegrief,(they)rejoiceinheaven.

XIII

Thou

nowest,ODeath,thefire-sacrificethatleadstoheaven.Tellthistome,whoamfullofShraddha(faithandyearning).Theywholiveintherealmofheavenenjoyfreedomfromdeath.ThisIbegasmysecondboon.

XIV

Yamareplied:I

nowwellthatfirewhichleadstotherealmofheaven.Ishalltellittothee.Listentome.Know,ONachi

etas,thatthisisthemeansofattainingendlessworldsandtheirsupport.Itishiddenintheheartofallbeings.

XV

Yamathentoldhimthatfire-sacrifice,thebeginningofallthe

worlds;whatbric

s,howmanyandhowlaidforthealtar.Nachi

etasrepeatedallasitwastoldtohim.ThenDeath,beingpleasedwithhim,againsaid:

XVI

Thegreat-souredYama,beingwellpleased,saidtohim(Nachi

etas):Igivetheenowanotherboon.Thisfire(sacrifice)shallbenamedafterthee.Ta

ealsothisgarlandofmanycolours.

XVII

HewhoperformsthisNachi

etafire-sacrificethreetimes,beingunitedwiththethree(mother,fatherandteacher),andwhofulfillsthethree-foldduty(studyoftheVedas,sacrificeandalms-giving)crossesoverbirthanddeath.Knowingthisworshipfulshiningfire,bornofBrahman,andrealizingHim,heattainseternalpeace.

XVIII

Hewho

nowsthethree-foldNachi

etafireandperformsthe

Nachi

etafire-sacrificewiththree-fold

nowledge,havingcastoffthefettersofdeathandbeingbeyondgrief,herejoicesintherealmofheaven.

XIX

ONachi

etas,thisisthyfirethatleadstoheaven,whichthouhastchosenasthysecondboon.Peoplewillcallthisfireafterthyname.As

thethirdboon,Nachi

etas.



Fireisregardedas"thefoundationofalltheworlds,"becauseitistherevealerofcreation.Iftherewerenofireorlight,nomanifestedformwouldbevisible.WereadintheSemiticScriptures,"InthebeginningtheLordsaid,'Lettherebelight."'Therefore,thatwhichstandsintheexternaluniverseasoneofthepurestsymbolsoftheDivine,alsodwellsinsubtleformintheheartofeverylivingbeingasthevitalenergy,thelife-forceorcauseofexistence.

YamanowtellsNachi

etashow,byperformingsacrificewiththethree-fold

nowledge,hemaytranscendgriefanddeathandreachheaven.Thethree-fold

nowledgereferredtoisregardingthepreparationofthealtarandfire.Nachi

etasbeingeagertolearn,listenedwithwholeheartedattentionandwasabletorepeatallthatwastoldhim.ThissopleasedYamathathegrantedhimtheextraboonofnamingthefire-sacrificeafterhimandgavehimagarlandsetwithpreciousstones.

VersesXVI-XVIIIareregardedbymanyasaninterpolation,whichwouldaccountforcertainobscuritiesandrepetitionsinthem.

XX

Nachi

etassaid:Thereisthisdoubtregardingwhatbecomesofamanafterdeath.Somesayheexists,othersthathedoesnotexist.This

nowledgeIdesire,beinginstructedbythee.Oftheboonsthisisthethirdboon.

XXI

Yamareplied:EventheDevas(BrightOnes)ofolddoubtedregardingthis.Itisnoteasyto

now;subtleindeedisthissubject.ONachi

etas,chooseanotherboon.Donotpressme.As

notthisboonofme.

XXII

Nachi

etassaid:ODeath,thousayestthateventheDevashaddoubtsaboutthis,andthatitisnoteasyto

now.Anotherteacherli

euntotheeisnottobefound.Thereforenootherbooncanbeequaltothisone.

XXIII

Yamasaid:As

forsonsandgrandsonswhoshallliveahundredyears,manycattle,elephants,goldandhorses.As

forlandsof

vastextentandlivethyselfasmanyautumnsasthoudesirest.

XXIV

Ifthouthin

estofanyotherboonequaltothis,as

forwealthandlonglife;beruleroverthewideearth.ONachi

etas,Ishallma

etheeenjoyerofalldesires.



XXV

Whatsoeverobjectsofdesirearedifficulttoobtainintherealmofmortals,as

themallasthoudesirest;theselovelymaidenswiththeirchariotsandmusicalinstruments,suchasarenotobtainablebymortals--beservedbythesewhomIgivetothee.ONachi

etas,donotas

regardingdeath.

Thethirdboonas

edbyNachi

etasconcerningthegreatHereafterwasonewhichcouldbegrantedonlytothosewhowerefreedfromallmortaldesiresandlimitations,thereforeYamafirsttestedNachi

etastoseewhetherhewasreadytoreceivesuch

nowledge."Donotpressmeregardingthissecret,"hesaid."Evenwisemencannotunderstanditandthouartamerelad.Ta

e,rather,longlife,wealth,whateverwillgivetheehappinessonthemortalplane."Buttheboyprovedhisstrengthandworthinessbyremainingfirminhisresolutionto

nowthegreatsecretoflifeanddeath.

XXVI

Nachi

etassaid:ODeath,thesearefleeting;theywea

enthevigourofallthesensesinman.Eventhelongestlifeisshort.Keepthouthychariots,danceandmusic.

XXVII

Mancannotbesatisfiedbywealth.Shallwepossesswealthwhenweseethee(Death)?Shallwecontinuetoliveaslongasthourulest?Thereforethatboonaloneistobechosenbyme.

XXVIII

Whatmandwellingonthedecayingmortalplane,havingapproachedtheundecayingimmortalone,andhavingreflecteduponthenatureofenjoymentthroughbeautyandsensepleasure,woulddelightin

longlife?

XXIX

ODeath,thatregardingwhichthereisdoubt,ofthegreatHereafter,tellus.Nachi

etasas

sfornootherboonthanthatwhichpenetratesthishiddensecret.

PartSecond

I

Yamasaid:Thegoodisonethingandthepleasantanother.Thesetwo,havingdifferentends,bindaman.Itiswellwithhimwhochoosesthegood.Hewhochoosesthepleasantmissesthetrueend.



II

Thegoodandthepleasantapproachman;thewiseexaminesbothanddiscriminatesbetweenthem;thewiseprefersthegoodtothepleasant,butthefoolishmanchoosesthepleasantthroughloveofbodilypleasure.

III

ONachi

etasafterwisereflectionthouhastrenouncedthepleasantandallpleasingforms.Thouhastnotacceptedthisgarlandofgreatvalueforwhichmanymortalsperish.

IV

Wideapartarethesetwo,--ignoranceandwhatis

nownaswisdom,leadinginoppositedirections.IbelieveNachi

etastobeonewholongsforwisdom,sincemanytemptingobjectshavenotturnedtheeaside.

Withthissecondpart,theRulerofDeathbeginshisinstructionsregardingthegreatHereafter.Therearetwopaths,--oneleadingGodward,theotherleadingtoworldlypleasure.Hewhofollowsoneinevitablygoesawayfromtheother;because,li

elightanddar

nesstheyconflict.Oneleadstotheimperishablespiritualrealm;theothertotheperishablephysicalrealm.Bothconfrontamanateverystepoflife.Thediscerningmandistinguishingbetweenthetwo,choosestheRealandEternal,andhealoneattainsthehighest,whiletheignorantman,preferringthatwhichbringshimimmediateandtangibleresults,missesthetruepurposeofhisexistence.AlthoughYamaputbeforeNachi

etasmanytemptationstotesthissincerityandearnestness,hejudgingthemattheirrealvalue,refusedthemall,saying"Ihavecomefromthemortalrealm,shallIas

forwhatismortal?Idesireonlythatwhichiseternal."ThenDeathsaidtohim:"Inowseethatthouartasincere

desirerofTruth.Iofferedtheevastwealth,longlifeandeveryformofpleasurewhichtemptsanddeludesmen;butthouhastprovedthyworthinessbyrejectingthemall."

V

Foolsdwellinginignorance,yetimaginingthemselveswiseandlearned,goroundandroundincroo

edways,li

etheblindledbytheblind.

VI

TheHereafterneverrisesbeforethethoughtlesschild(theignorant),deludedbytheglamourofwealth."Thisworldaloneis,thereisnoneother":thin

ingthus,hefallsundermyswayagainandagain.

Therearemanyintheworld,who,puffedupwithintellectualconceit,believethattheyarecapableofguidingothers.Butalthoughtheymaypossessacertainamountofworldlywisdom,theyaredevoidofdeeperunderstanding;thereforeallthattheysaymerelyincreasesdoubtandconfusionintheminds



ofthosewhohearthem.Hencetheyareli

enedtoblindmenleadingtheblind.

TheHereafterdoesnotshinebeforethosewhoarelac

inginthepowerofdiscriminationandareeasilycarriedawaythereforebythecharmoffleetingobjects.Aschildrenaretemptedbytoys,sotheyaretemptedbypleasure,power,nameandfame.Tothemtheseseemtheonlyrealities.Beingthusattachedtoperishablethings,theycomemanytimesunderthedominionofdeath.Thereisonepartofuswhichmustdie;thereisanotherpartwhichneverdies.Whenamancanidentifyhimselfwithhisundyingnature,whichisonewithGod,thenheovercomesdeath.

VII

Heaboutwhommanyarenotevenabletohear,whommanycannotcomprehendevenafterhearing:wonderfulistheteacher,wonderfulishewhocanreceivewhentaughtbyanableteacher.

ThroughouttheVedicScripturesitisdeclaredthatnoonecanimpartspiritual

nowledgeunlesshehasrealization.Whatismeantbyrealization?Itmeans

nowledgebasedondirectperception.InIndiaoftenthebestteachershavenolearning,buttheircharacterissoshiningthateveryonelearnsmerelybycomingincontactwiththem.InoneoftheScriptureswe

read:Underabanyantreesatayouthfulteacherandbesidehimanageddisciple.Themindofthedisciplewasfullofdoubtsandquestions,butalthoughtheteachercontinuedsilent,graduallyeverydoubtvanishedfromthedisciple'smind.Thissignifiesthattheconveyingofspiritualteachingdoesnotdependuponwordsonly.Itisthelife,theillumination,whichcounts.SuchGod-enlightenedmen,however,cannoteasilybefound;butevenwithsuchateacher,the

nowledgeoftheSelfcannotbegainedunlesstheheartofthediscipleisopenandreadyfortheTruth.HenceYamasaysbothteacherandtaughtmustbewonderful.

VIII

Whentaughtbyamanofinferiorunderstanding,thisAtmancannotbetruly

nown,eventhoughfrequentlythoughtupon.Thereisnoway(to

nowIt)unlessitistaughtbyanother(anilluminedteacher),foritissubtlerthanthesubtleandbeyondargument.

IX

ODearest,thisAtmancannotbeattainedbyargument;Itistruly

nownonlywhentaughtbyanother(awiseteacher).ONachi

etas,thouhastattainedIt.ThouartfixedinTruth.Mayweever,findaquestionerli

ethee.

KnowledgeoftheAtmanorSelfcannotbeattainedwhenitistaughtbythosewhothemselveslac

inrealunderstandingofIt;andwhotherefore,havingnodefiniteconvictionoftheirown,differamongthemselvesastoitsnatureandexistence.OnlyhewhohasbeenabletoperceivetheSelfdirectly,throughtheunfoldmentofhishighernature,canproclaimwhatItactuallyis;andhiswordsalonecarryweightandbringillumination.Itistoosubtletobereachedbyargument.ThissecretregardingtheHereaftercannotbe

nownthroughreasoningormereintellectualgymnastics.Itistobeattainedonlyinastateofconsciousnesswhichtranscendstheboundarylineofreason.



X

I

nowthat(earthly)treasureistransitory,fortheeternalcanneverbeattainedbythingswhicharenon-eternal.HencetheNachi

etafire(sacrifice)hasbeenperformedbymewithperishablethingsandyetIhaveattainedtheeternal.

XI

ONachi

etas,thouhastseenthefulfillmentofalldesires,thebasisoftheuniverse,theendlessfruitofsacrificialrites,theothershorewherethereisnofear,thatwhichispraiseworthy,thegreatandwidesupport;yet,beingwise,thouhastrejectedallwithfirmresolve.

Theteacher,sayingthattheimperishablecannotbeattainedbytheperishable,showsthatnoamountofobservanceofritualsandceremoniescanearntheimperishableandeternal.AlthoughtheNachi

etafire-sacrificemaybringresultswhichseemeternaltomortalsbecauseoftheirlongduration,yettheytoomustcometoanend;thereforethissacrificecannotleadtothefinalgoal.YamapraisesNachi

etasbecause,whenallheavenlyandearthlypleasures,aswellas

nowledgeofallrealmsandtheirenjoymentswere

offeredhim,yethecastthemasideandremainedfirminhisdesireforTruthalone.

XII

Thewise,whobymeansofthehighestmeditationontheSelf

nowstheAncientOne,difficulttoperceive,seatedintheinnermostrecess,hiddeninthecaveoftheheart,dwellinginthedepthofinnerbeing,(hewho

nowsthatOne)asGod,isliberatedfromthefettersofjoyandsorrow.

XIII

Amortal,havingheardandfullygraspedthis,andhavingrealizedthroughdiscriminationthesubtleSelf,rejoices,becausehehasobtainedthatwhichisthesourceofalljoy.Ithin

theabode(ofTruth)isopentoNachi

etas.

TheScripturesgivethreestagesinallspiritualattainment.TheaspirantmustfirsthearabouttheTruthfromanenlightenedteacher;nexthemustreflectuponwhathehasheard;thenbyconstantpracticeofdiscriminationandmeditationherealizesit;andwithrealizationcomesthefulfilmentofeverydesire,becauseituniteshimwiththesourceofall.Havingbeheldthis,amanlearnsthatallsensepleasuresarebutfragmentaryreflectionsof

thatonesupremejoy,whichcanbefoundinthetrueSelfalone.YamaassuresNachi

etasthatthereisnodoubtofhisrealizingtheTruth,becausehehasshownthehighestdiscriminationaswellasfixityofpurpose.

XIV

Nachi

etassaid:Thatwhichthouseest,whichisneithervirtuenorvice,neithercausenoreffect,neitherpastnorfuture(butbeyondthese),tellmeThat.



XV

Yamareplied:ThatgoalwhichalltheVedasglorify,whichallausteritiesproclaim,desiringwhich(people)practiceBrahmacharya(alifeofcontinenceandservice),thatgoalItelltheebriefly--itisAum.

WhatnamecanmangivetoGod?HowcantheInfinitebeboundbyanyfiniteword?Allthatlanguagecanexpressmustbefinite,sinceitisitselffinite.Yetitisverydifficultformortalstothin

orspea

ofanythingwithoutcallingitbyadefinitename.Knowingthis,theSagesgavetotheSupremethenameA-U-Mwhichstandsastherootofalllanguage.Thefirstletter"A"isthemother-sound,beingthenaturalsoundutteredbyeverycreaturewhenthethroatisopened,andnosoundcanbemadewithoutopeningthethroat.Thelastletter"M,"spo

enbyclosingthelips,terminatesallarticulation.Asonecarriesthesoundfromthethroattothelips,itpassesthroughthesound"U."Thesethreesoundsthereforecoverthewholefieldofpossiblearticulatesound.TheircombinationiscalledtheA

sharaortheimperishableword,theSound-BrahmanortheWord

God,becauseitisthemostuniversalnamewhichcanbegiventotheSupreme.Henceitmustbethewordwhichwas"inthebeginning"andcorrespondstothe

LogosofChristiantheology.Itisbecauseoftheall-embracingsignificanceofthisnamethatitisusedsouniversallyintheVedicScripturestodesignatetheAbsolute.

XVI

ThisWordisindeedBrahman.ThisWordisindeedtheSupreme.Hewho

nowsthisWordobtainswhateverhedesires.

XVII

ThisisthebestSupport,ThisisthehighestSupport;hewho

nowsthisSupportisglorifiedintheworldofBrahman.

ThissacredWordisthehighestsymboloftheAbsolute.HewhothroughmeditatingonItgraspsItsfullsignificance,realizesthegloryofGodandatoncehasallhisdesiressatisfied,becauseGodisthefulfilmentofalldesires.

XVIII

ThisSelfisneverborn,nordoesItdie.Itdidnotspringfromanything,nordidanythingspringfromIt.ThisAncientOneis

unborn,eternal,everlasting.Itisnotslaineventhoughthebodyisslain.

XIX

Iftheslayerthin

sthatheslays,oriftheslainthin

sthatheisslain,bothofthese

nownot.ForItneitherslaysnorisItslain.



XX

TheSelfissubtlerthanthesubtle,greaterthanthegreat;Itdwellsintheheartofeachlivingbeing.Hewhoisfreefromdesireandfreefromgrief,withmindandsensestranquil,beholdsthegloryoftheAtman.

AlthoughthisAtmandwellsintheheartofeverylivingbeing,yetItisnotperceivedbyordinarymortalsbecauseofItssubtlety.Itcannotbeperceivedbythesenses;afinerspiritualsightisrequired.Theheartmustbepureandfreedfromeveryunworthyselfishdesire;thethoughtmustbeindrawnfromallexternalobjects;mindandbodymustbeundercontrol;whenthewholebeingthusbecomescalmandserene,thenitispossibletoperceivethateffulgentAtman.Itissubtlerthanthesubtle,becauseItistheinvisibleessenceofeverything;andItisgreaterthanthegreatbecauseItistheboundless,sustainingpowerofthewholeuniverse;thatuponwhichallexistencerests.

XXI

Thoughsitting,Ittravelsfar;thoughlying,Itgoeseverywhere.Whoelsesavemeisfitto

nowthatGod,whois(both)joyful

andjoyless?

TheSelfisall-pervading,henceItisthatwhichsitsstillandthatwhichtravels,thatwhichisactiveandthatwhichisinactive.Itisbothstationaryandmoving,andItisthebasisofallformsofexistence;thereforewhateverexistsintheuniverse,whetherjoyorjoylessness,pleasureorpain,mustspringfromIt.Whoisbetterableto

nowGodthanImyself,sinceHeresidesinmyheartandistheveryessenceofmybeing?Suchshouldbetheattitudeofonewhoissee

ing.

XXII

Thewisewho

nowtheSelf,bodiless,seatedwithinperishablebodies,greatandall-pervading,grievenot.

ThenawisemanthroughthepracticeofdiscriminationhasseenclearlythedistinctionbetweenbodyandSoul,he

nowsthathistrueSelfisnotthebody,thoughItdwellsinthebody.Thusrealizingtheindestructible,all-pervadingnatureofhisrealSelf,hesurmountsallfearofdeathorloss,andisnotmovedevenbythegreatestsorrow.

XXIII

ThisSelfcannotbeattainedbystudyoftheScriptures,norbyintellectualperception,norbyfrequenthearing(ofIt);HewhomtheSelfchooses,byhimaloneisItattained.TohimtheSelfrevealsItstruenature.

WemayimaginethatbymuchstudywecanfindoutGod;butmerelyhearingaboutathingandgaininganintellectualcomprehensionofitdoesnotmeanattainingtrue

nowledgeofit.Knowledgeonlycomesthroughdirectperception,anddirectperceptionofGodispossibleforthosealonewhoarepureinheartandspirituallyawa

ened.AlthoughHeisali

etoallbeings



andHismercyisonall,yettheimpureandworldy-mindeddonotgettheblessing,becausetheydonot

nowhowtoopentheirheartstoit.HewholongsforGod,himtheLordchooses;becausetohimalonecanHerevealHistruenature.

XXIV

Hewhohasnotturnedawayfromevilconduct,whosesensesareuncontrolled,whoisnottranquil,whosemindisnotatrest,hecanneverattainthisAtmanevenby

nowledge.

YamahavingfirstdescribedwhattheAtmanis,nowtellsushowtoattainIt.manmusttrytosubduehislowernatureandgaincontroloverthebodyandsenses.emustconquertheimpureselfishdesireswhichnowdisturbtheserenityofhismind,thatitmaygrowcalmandpeaceful.Inotherwords,hemustlivethelifeanddevelopallspiritualqualitiesinordertoperceivetheAtman.

XXV

Whothencan

nowwhereisthismightySelf?He(thatSelf)towhomtheBrahmanasandKshatriyasarebutfoodanddeathitselfa

condiment.

ThistextproclaimsthegloryandmajestyoftheSupreme.TheBrahmanasstandforspiritualstrength,theKshatriyasforphysicalstrength,yetbothareoverpoweredbyHismightiness.Lifeanddeathali

earefoodforHim.Asthelightofthegreatsunswallowsupallthelesserlightsoftheuniverse,similarlyallworldsarelostintheeffulgenceoftheEternalOmnipresentBeing.

PartThird

I

Therearetwowhoenjoythefruitsoftheirgooddeedsintheworld,havingenteredintothecaveoftheheart,seated(there)onthehighestsummit.The

nowersofBrahmancallthemshadowandlight.Soalso(theyarecalled)byhouseholderswhoperformfivefire-sacrificesorthreeNachi

etafire-sacrifices.

HerethetwosignifytheHigherSelfandthelowerself,dwellinginthe

innermostcaveoftheheart.TheSeersofTruth,aswellashouseholderswhofollowthepathofritualsandouterformswiththehopeofenjoyingthefruitsoftheirgooddeeds,bothproclaimthattheHigherSelfisli

ealightandthelowerselfli

eashadow.WhentheTruthshinesclearlyintheheartofthe

nower,thenhesurmountstheapparentdualityofhisnatureandbecomesconvincedthatthereisbutOne,andthatalloutermanifestationsarenothingbutreflectionsorprojectionsofthatOne.

II



MaywebeabletolearnthatNachi

etafire-sacrifice,whichisabridgeforthosewhoperformsacrifice.Maywealso

nowtheOne,whoisthehighestimperishableBrahmanforthosewhodesiretocrossovertotheothershorewhichisbeyondfear.

ThesignificanceofthistextisMayweacquirethe

nowledgeofBrahman,theSupreme,inbothmanifestedandunmanifestedform.HeismanifestedastheLordofsacrificeforthosewhofollowthepathofritualHeistheunmanifested,eternal,universalSupremeBeingforthosewhofollowthepathofwisdom.The"othershore,"beingtherealmofimmortality,issaidtobebeyondfear;becausedisease,death,andallthatwhichmortalsfear,ceasetoexistthere.Itisbelievedbymanythatthesetwoopeningverseswerealaterinterpolation.

III

KnowtheAtman(Self)asthelordofthechariot,andthebodyasthechariot.Knowalsotheintellecttobethedriverandmindthereins.

IV

Thesensesarecalledthehorses;thesenseobjectsaretheroads;whentheAtmanisunitedwithbody,sensesandmind,thenthewisecallHimtheenjoyer.

InthethirdchapterYamadefineswhatpartofourbeingdiesandwhatpartisdeathless,whatismortalandwhatisimmortal.ButtheAtman,theHigherSelf,issoentirelybeyondhumanconceptionthatitisimpossibletogiveadirectdefinitionofIt.OnlythroughsimiliescansomeideaofItbeconveyed.ThatisthereasonwhyallthegreatTeachersoftheworldhavesooftentaughtintheformofparables.SoheretheRulerofDeathrepresentstheSelfasthelordofthischariotofthebody.Theintellectordiscriminativefacultyisthedriver,whocontrolsthesewildhorsesofthe

sensesbyholdingfirmlythereinsofthemind.Theroadsoverwhichthesehorsestravelaremadeupofalltheexternalobjectswhichattractorrepelthesenses:--thesenseofsmellingfollowsthepathofsweetodours,thesenseofseeingthewayofbeautifulsights.Thuseachsense,unlessrestrainedbythediscriminativefaculty,see

stogoouttowardsitsspecialobjects.WhentheSelfisjoinedwithbody,mindandsenses,Itiscalledtheintelligentenjoyer;becauseItistheonewhowills,feels,perceivesanddoeseverything.

V

Hewhoiswithoutdiscriminationandwhosemindisalways

uncontrolled,hissensesareunmanageable,li

ethevicioushorsesofadriver.

VI

Buthewhoisfullofdiscriminationandwhosemindisalwayscontrolled,hissensesaremanageable,li

ethegoodhorsesofadriver.



Themanwhoseintellectisnotdiscriminativeandwhofailstodistinguishrightfromwrong,therealfromtheunreal,iscarriedawaybyhissensepassionsanddesires,justasadriveriscarriedawaybyvicioushorsesoverwhichhehaslostcontrol.Buthewhoclearlydistinguisheswhatisgoodfromwhatismerelypleasant,andcontrolsallhisout-goingforcesfromrunningafterapparentmomentarypleasures,hissensesobeyandservehimasgoodhorsesobeytheirdriver.

VII

Hewhodoesnotpossessdiscrimination,whosemindisuncontrolledandalwaysimpure,hedoesnotreachthatgoal,butfallsagainintoSamsara(realmofbirthanddeath).

VIII

Buthewhopossessesrightdiscrimination,whosemindisundercontrolandalwayspure,hereachesthatgoal,fromwhichheisnotbornagain.

IX

Themanwhohasadiscriminativeintellectforthedriver,andacontrolledmindforthereins,reachestheendofthejourney,thehighestplaceofVishnu(theAll-pervadingandUnchangeableOne).

Adrivermustpossessfirstathorough

nowledgeoftheroad;nexthemustunderstandhowtohandlethereinsandcontrolhishorses.Thenwillhedrivesafelytohisdestination.Similarlyinthisjourneyoflife,ourmindandsensesmustbewhollyunderthecontrolofourhigherdiscriminativefaculty;foronlywhenallourforceswor

inunisoncanwehopetoreachthegoal--theabodeofAbsoluteTruth.

X

Beyondthesensesaretheobjects,beyondtheobjectsisthemind,beyondthemindistheintellect,beyondtheintellectisthegreatAtman.

XI

BeyondthegreatAtmanistheUnmanifested;beyondtheUnmanifestedisthePurusha(theCosmicSoul);beyondthePurushathereisnothing.Thatistheend,thatisthefinalgoal.

InthesetwoversestheTeachershowstheprocessofdiscrimination,bywhichoneattains

nowledgeofthesubtleSelf.Beginningwiththesense-organs,heleadsuptothelessandlessgross,untilhereachesthatwhichissubtlestofall,thetrueSelfofman.Thesensesaredependentonsense-objects,becausewithoutthesethesenseswouldhavenoutility.Superiortosense-objectsisthemind,becauseunlesstheseobjectsaffectthemind,theycannotinfluencethesenses.Overthemindthedeterminativefacultyexercisespower;thisdeterminativefacultyisgovernedbytheindividualSelf;beyondthisSelfistheundifferentiatedcreativeenergy

nownas



Avya

tam;andabovethisisthePurushaorSupremeSelf.Thanthisthereisnothinghigher.Thatisthegoal,theHighestAbodeofPeaceandBliss.

XII

ThisAtman(Self),hiddeninallbeings,doesnotshineforth;butItisseenbysubtleseersthrough

eenandsubtleunderstanding.

IfItdwellsinalllivingbeings,whydowenotseeIt?Becausetheordinaryman'svisionistoodullanddistracted.ItisvisibletothosealonewhoseintellecthasbeenpurifiedbyconstantthoughtontheSupreme,andwhosesightthereforehasbecomerefinedandsharpened.This

eennessofvisioncomesonlywhenallourforceshavebeenmadeone-pointedthroughsteadfastpracticeofconcentrationandmeditation.

XIII

Awisemanshouldcontrolspeechbymind,mindbyintellect,intellectbythegreatAtman,andthatbythePeacefulOne(theParamatmanorSupremeSelf).

HereYamagivesthepracticalmethodtobefollowedifonewishestorealize

theSupreme.Theword"speech"standsforallthesenses.First,therefore,amanmustcontrolhisoutgoingsensesbythemind.Thenthemindmustbebroughtunderthecontrolofthediscriminativefaculty;thatis,itmustbewithdrawnfromallsense-objectsandceasetowasteitsenergiesonnonessentialthings.ThediscriminativefacultyinturnmustbecontrolledbythehigherindividualintelligenceandthismustbegovernedwhollybytheSupremeIntelligence.

XIV

Arise!Awa

e!HavingreachedtheGreatOnes(illuminedTeachers),gainunderstanding.Thepathisassharpasarazor,impassableanddifficulttotravel,sothewisedeclare.

Thisistheeternalcallofthewise:Awa

efromtheslumberofignorance!Ariseandsee

outthosewho

nowtheTruth,becauseonlythosewhohavedirectvisionofTrutharecapableofteachingIt.Invo

etheirblessingwithahumblespiritandsee

tobeinstructedbythem.Thepathisverydifficulttotread.Nothoughtlessorlethargicpersoncansafelytravelonit.Onemustbestrong,wa

efulandpersevering.

XV

KnowingThatwhichissoundless,touchless,formless,undecaying;alsotasteless,odorless,andeternal;beginningless,endlessand

immutable;beyondtheUnmanifested:(

nowingThat)manescapesfromthemouthofdeath.

TheRulerofDeathdefinesheretheinnermostessenceofourbeing.Becauseofitsextremesubtlety,itcannotbeheardorfeltorsmelledortastedli

eanyordinaryobject.Itneverdies.Ithasnobeginningorend.Itisunchangeable.RealizingthisSupremeReality,manescapesfromdeathandattainseverlastinglife.ThustheTeacherhasgraduallyledNachi

etastoapointwherehecanrevealtohimthesecretofdeath.Theboyhadthoughtthattherewasaplacewherehecouldstayandbecomeimmortal.ButYama



showshimthatimmortalityisastateofconsciousnessandisnotgainedsolongasmanclingstonameandform,ortoperishableobjects.Whatdies?Form.Thereforetheformfulmandies;butnotthatwhichdwellswithin.Althoughinconceivablysubtle,theSageshavealwaysmadeaneffortthroughsimiliesandanalogiestogivesomeideaofthisinnerSelfortheGodwithin.TheyhavedescribedItasbeyondmindandspeech;toosubtleforordinaryperception,butnotbeyondtherangeofpurifiedvision.

XVI

Theintelligentman,whohasheardandrepeatedtheancientstoryofNachi

etas,toldbytheRulerofDeath,isglorifiedintheworldofBrahman.

XVII

HewhowithdevotionrecitesthishighestsecretofimmortalitybeforeanassemblyofBrahmanas(piousmen)oratthetimeofShraddha(funeralceremonies),gainseverlastingreward,hegainseverlastingreward.

PartFourth

I

TheSelf-existentcreatedthesensesout-going;forthisreasonmanseestheexternal,butnottheinnerAtman(Self).Somewiseman,however,desiringimmortality,witheyesturnedaway(fromtheexternal)seestheAtmanwithin.

InthelastchaptertheRulerofDeathinstructedNachi

etasregardingthenatureandgloryoftheSelf.NowheshowsthereasonwhytheSelfisnotseenbythemajority.Itisbecauseman'smindisconstantlydrawnoutwardthroughthechannelsofhissenses,andthispreventshisseeingtheinnerSelf(Pratyagatman);butnowandthenasee

er,wiserthanothers,goeswithinandattainsthevisionoftheundyingSelf.

II

Children(theignorant)pursueexternalpleasures;(thus)theyfallintothewide-spreadsnareofdeath.Butthewise,

nowingthenatureofimmortality,donotsee

thepermanentamong

fleetingthings.

Thosewhoaredevoidofdiscriminationandfailtodistinguishbetweenrealandunreal,thefleetingandthepermanent,settheirheartsonthechangeablethingsofthisworld;hencetheyentanglethemselvesinthenetofinsatiabledesire,whichleadsinevitablytodisappointmentandsuffering.Tosuch,deathmustseemarealitybecausetheyidentifythemselveswiththatwhichisbornandwhichdies.Butthewise,whoseedeeperintothenatureofthings,arenolongerdeludedbythecharmofthephenomenalworldanddonotsee

forpermanenthappinessamongitspassingenjoyments.



III

Thatbywhichone

nowsform,taste,smell,sound,touchandsenseenjoyments,byThatalsoone

nowswhateverremains(tobe

nown).ThisverilyisThat(whichthouhastas

edto

now).

IV

Thatbywhichamortalperceives,bothindreamandinwa

ing,by

nowingthatgreatall-pervadingAtmanthewisemangrievesnomore.

Intheseversestheteachertriestoma

eplainthatall

nowledge,aswellasallsenseperception,ineverystateofconsciousness--sleeping,dreamingorwa

ing--ispossibleonlybecausetheSelfexists.Therecanbeno

nowledgeorperceptionindependentoftheSelf.Wisemen,awareofthis,identifythemselveswiththeirHigherSelfandthustranscendtherealmofgrief.

V

Hewho

nowsthisAtman,thehoney-eater(perceiverandenjoyerofobjects),evernear,asthelordofthepastandfuture,fearsnomore.ThisverilyisThat.

VI

HewhoseesHimseatedinthefiveelements,bornofTapas(fireofBrahman),bornbeforewater;who,havingenteredthecaveoftheheart,abidestherein--thisverilyisThat.

ThisverseindicatesthatHe,theGreatSelf,isthecauseofallcreatedobjects.AccordingtotheVedas,Hisfirstmanifestation

wasBrahma,thePersonalGodorCreator,bornofthefireofwisdom.Heexistedbeforetheevolutionofthefiveelements--earth,water,fire,airandether;henceHewas"bornbeforewater."HeistheSelfdwellingintheheartsofallcreatures.

VII

Hewho

nowsAditi,whoriseswithPrana(theLifePrinciple),existentinalltheDevas;who,havingenteredintotheheart,abidesthere;andwhowasbornfromtheelements--thisverilyisThat.

Thisverseissomewhatobscureandseemsli

eaninterpolatedamplificationoftheprecedingverse.

VIII

Tjeall-seeingfirewhichexistshiddeninthetwostic

s,asthefoetusiswell-guardedinthewombbythemother,(thatfire)istobeworshippeddayafterdaybywa

efulsee

ers(afterwisdom),aswellasbysacrificers.ThisverilyisThat.



Fireiscalledall-seeingbecauseitslightma

eseverythingvisible.InVedicsacrificesthealtarfirewasalways

indledbyrubbingtogethertwostic

sofaspecial

indofwoodcalledArani.BecausefirewasregardedasoneofthemostperfectsymbolsofDivinewisdom,itwastobeworshippedbyallsee

ersafterTruth,whethertheyfollowedthepathofmeditationorthepathofrituals.

IX

Fromwhencethesunrises,andwhitheritgoesatsetting,uponThatalltheDevasdepend.NoonegoesbeyondThat.ThisverilyisThat.

X

Whatishere(inthevisibleworld),thatisthere(intheinvisible);hewhoseesdifference(betweenvisibleandinvisible)goesfromdeathtodeath.

XI

Bymindalonethisistoberealized.Thereisnodifferencewhatever(betweenvisibleandinvisible).Hewhoseesdifferencehere(betweenthese)goesfromdeathtodeath.

Inthesightoftruewisdom,thereisnodifferencebetweenthecreatorandthecreated.Evenphysicalsciencehascometorecognizethatcauseandeffectarebuttwoaspectsofonemanifestationofenergy.Hewhofailstoseethis,beingengrossedinthevisibleonly,goesfromdeathtodeath;becauseheclingstoexternalformswhichareperishable.Onlytheessencewhichdwellswithinisunchangeableandimperishable.This

nowledgeoftheonenessofvisibleandinvisible,however,cannotbeacquiredthrough

sense-perception.Itcanonlybeattainedbythepurifiedmind.

XII

ThePurusha(Self),ofthesizeofathumb,residesinthemiddleofthebodyasthelordofthepastandthefuture,(hewho

nowsHim)fearsnomore.ThisverilyisThat.

TheseatofthePurushaissaidtobetheheart,henceIt"residesinthemiddleofthebody."AlthoughItislimitlessandall-pervading,yetinrelationtoItsabiding-placeItisrepresentedaslimitedinextension,"thesizeofathumb."This

refersreallytotheheart,whichinshapemaybeli

enedtoathumb.slightiseverywhere,yetweseeitfocusedinalampandbelieveittobethereonly;similarly,althoughthelife-currentflowseverywhereinthebody,theheartisregardedaspeculiarlyitsseat.

XIII

ThatPurusha,ofthesizeofathumb,isli

ealightwithout



smo

e,lordofthepastandthefuture.Heisthesametodayandtomorrow.ThisverilyisThat.

InthisversetheteacherdefinestheeffulgentnatureoftheSoul,whoselightispureli

eaflamewithoutsmo

e.HealsoanswersthequestionputbyNachi

etasastowhathappensafterdeath,bydeclaringthatnorealchangeta

esplace,becausetheSouliseverthesame.

XIV

Asrainwater,(falling)onthemountaintop,runsdownovertheroc

sonallsides;similarly,hewhoseesdifference(betweenvisibleforms)runsaftertheminvariousdirections.

XV

OGautama(Nachi

etas),aspurewaterpouredintopurewaterbecomesone,soalsoisitwiththeSelfofanilluminedKnower(hebecomesonewiththeSupreme).

PartFifth

I

ThecityoftheUnborn,whose

nowledgeisunchanging,haselevengates.Thin

ingonHim,mangrievesnomore;andbeingfreed(fromignorance),heattainsliberation.ThisverilyisThat.

Thishumanbodyiscalledacitywithelevengates,wheretheeternalunbornSpiritdwells.Thesegatesarethetwoeyes,twoears,twonostrils,the

mouth,thenavel,thetwolowerapertures,andtheimperceptibleopeningatthetopofthehead.TheSelforAtmanholdsthepositionofrulerinthiscity;andbeingabovethemodificationsofbirth,deathandallhumanimperfections,Itisnotaffectedbythechangesofthephysicalorganism.AstheintelligentmanthroughconstantthoughtandmeditationrealizesthesplendourofthisSupremeSpirit,hebecomesfreefromthatpartofhisnaturewhichgrievesandsuffers,andthusheattainsliberation.

II

Heisthesundwellinginthebrightheaven;Heistheairdwellinginspace;Heisthefireburningonthealtar;Heisthe

guestdwellinginthehouse.Hedwellsinman.Hedwellsinthosegreaterthanman.Hedwellsinsacrifice.Hedwellsintheether.Heis(allthatis)borninwater,(allthat)isborninearth,(allthat)isborninsacrifice,(allthat)isbornonmountains.HeistheTrueandtheGreat.

III

Heitiswhosendsthe(in-coming)Prana(life-breath)upwardand



throwsthe(out-going)breathdownward.Himallthesensesworship,theadorableAtman,seatedinthecentre(theheart).

IV

WhenthisAtman,whichisseatedinthebody,goesout(fromthebody),whatremainsthen?ThisverilyisThat.

V

Nomortallivesbythein-comingbreath(Prana)orbytheout-goingbreath(Apana),buthelivesbyanotheronwhichthesetwodepend.

VI

OGautama(Nachi

etas),IshalldeclareuntotheethesecretoftheeternalBrahmanandwhathappenstotheSelfafterdeath.

VII

SomeJivas(individualSouls)enterwombstobeembodied;othersgointoimmovableforms,accordingtotheirdeedsand

nowledge.

Thistextshowstheapplicationofthelawofcauseandeffecttoallformsoflife.Thethoughtsandactionsofthepresentlifedeterminethefuturebirthandenvironment.

VIII

TheBeingwhoremainsawa

ewhileallsleep,whograntsalldesires,Thatispure,ThatisBrahman,Thataloneissaidtobe

immortal.OnThatalltheworldsrest.NonegoesbeyondThat.ThisverilyisThat.

IX

Asfire,thoughone,havingenteredtheworld,becomesvariousaccordingtowhatitburns,sodoestheAtman(Self)withinalllivingbeings,thoughone,becomevariousaccordingtowhatitenters.Italsoexistsoutside.

X

Asair,thoughone,havingenteredtheworld,becomesvariousaccordingtowhatitenters,sodoestheAtmanwithinalllivingbeings,thoughone,becomevariousaccordingtowhatitenters.Italsoexistsoutside.

Byusingthesesimiliesoffireandair,theteachertriestoshowNachi

etasthesubtlequalityofthegreatSelf,who,althoughoneandformlessli

eairandfire,yetassumesdifferentshapesaccordingtotheforminwhichItdwells.But,beingall-pervadingandunlimited,Itcannotbeconfinedto



theseforms;thereforeitissaidthatItalsoexistsoutsideallforms.

XI

Asthesun,theeyeofthewholeworld,isnotdefiledbyexternalimpuritiesseenbytheeyes,thustheoneinnerSelfofalllivingbeingsisnotdefiledbythemiseryoftheworld,beingoutsideit.

Thesuniscalledtheeyeoftheworldbecauseitrevealsallobjects.Asthesunmayshineonthemostimpureobject,yetremainuncontaminatedbyit,sotheDivineSelfwithinisnottouchedbytheimpurityorsufferingofthephysicalforminwhichitdwells,theSelfbeingbeyondallbodilylimitations.

XII

Thereisoneruler,theSelfofalllivingbeings,whoma

estheoneformmanifold;thewisewhoperceiveHimseatedwithintheirSelf,tothembelongseternalbliss,nottoothers.

XIII

Eternalamongthechanging,consciousnessoftheconscious,who,thoughone,fulfilsthedesiresofmany:thewisewhoperceiveHimseatedwithintheirSelf,tothembelongseternalpeace,nottoothers.

XIV

They(thewise)perceivethatindescribablehighestbliss,saying,ThisisThat.HowamIto

nowIt?DoesItshine(byItsownlight)ordoesItshine(byreflectedlight)?

XV

Thesundoesnotshinethere,northemoon,northestars;nordotheselightningsshinethere,muchlessthisfire.WhenHeshines,everythingshinesafterHim;byHislightallislighted.

PartSixth

I

ThisancientAswatthatreehasitsrootaboveandbranchesbelow.Thatispure,ThatisBrahman,ThataloneiscalledtheImmortal.AlltheworldsrestinThat.NonegoesbeyondThat.ThisverilyisThat.

Thisverseindicatestheoriginofthetreeofcreation(theSamsara-Vri

sha),



whichisrootedaboveinBrahman,theSupreme,andsendsitsbranchesdownwardintothephenomenalworld.Heatandcold,pleasureandpain,birthanddeath,andalltheshiftingconditionsofthemortalrealm--thesearethebranches;buttheoriginofthetree,theBrahman,iseternallypure,unchanging,freeanddeathless.Fromthehighestangelicformtotheminutestatom,allcreatedthingshavetheirorigininHim.Heisthefoundationoftheuniverse.ThereisnothingbeyondHim.

II

WhateverthereisintheuniverseisevolvedfromPranaandvibratesinPrana.Thatisamightyterror,li

eanupraisedthunderbolt.Theywho

nowThatbecomeimmortal.

III

FromfearofHimthefireburns,fromfearofHimthesunshines.FromfearofHimIndraandVayuandDeath,thefifth,speedforth.

JustasthebodycannotliveoractwithouttheSoul,similarlynothinginthecreatedworldcanexistindependentofBrahman,

whoisthebasisofallexistence.Hispositionisli

ethatofa

ingwhomallmustobey;henceitissaidthatthegodsofsun,moon,wind,rain,doHisbidding.Heisli

enedtoanupraisedthunderbolt,becauseoftheimpartialandinevitablenatureofHislaw,whichallpowers,greatorsmall,mustobeyabsolutely.

IV

Ifamanisnotableto

nowHimbeforethedissolutionofthebody,thenhebecomesembodiedagaininthecreatedworlds.

Assoonasamanacquires

nowledgeoftheSupreme,heisliberated;butifhe

failstoattainsuch

nowledgebeforehisSoulisseparatedfromthebody,thenhemustta

eotherbodiesandreturnagainandagaintothisrealmofbirthanddeath,untilthroughvariedexperienceherealizesthenatureoftheSupremeandhisrelationtoHim.



V

Asinamirror,soisHeseenwithinoneself;asinadream,so(isHeseen)intheworldofthefathers(departedspirits);asinwater,so(isHeseen)intheworldofGandharvas(theangelicrealm).Aslightandshadow,so(isHeseen)intheworldofBrahma(theCreator).

WhenbymeansofapurifiedunderstandingonebeholdsGodwithin,theimageisdistinctasinapolishedmirror;butonecannothaveclearvisionoftheSupremebyattainingtothevariousrealms

nownasheavens,whereonereapsthefruitofhisgooddeeds.Itisonlybydevelopingone'shighestconsciousnesshereinthislifethatperfectGod-visioncanbeattained.

VI

Knowingthatthesensesaredistinct(fromtheAtman)andtheirrisingandsettingseparate(fromtheAtman),awisemangrievesnomore.

AwisemanneverconfoundstheAtman,whichisbirthlessanddeathless,withthatwhichhasbeginningandend.Therefore,whenheseeshissensesandhisphysicalorganismwaxingandwaning,he

nowsthathisrealSelfwithincan

neverbeaffectedbytheseouterchanges,soheremainsunmoved.

VII

Higherthanthesensesisthemind,higherthanthemindistheintellect,higherthantheintellectisthegreatAtman,higherthantheAtmanistheUnmanifested.

VIII

BeyondtheUnmanifestedistheall-pervadingandimperceptible

Being(Purusha).By

nowingHim,themortalisliberatedandattainsimmortality.

Thisdivisionoftheindividualintosenses,mind,intellect,self-consciousness,undifferentiatedcreativeenergyandtheAbsoluteSelfisexplainedinthecommentaryofverseXI,PartThird.

IX

Hisformisnottobeseen.NoonecanseeHimwiththeeye.Heisperceivedbytheheart,bytheintellectandbythemind.Theywho

nowthisbecomeimmortal.

TheSupreme,beingformless,cannotbediscernedbythesenses,henceall

nowledgeofHimmustbeacquiredbythesubtlerfacultiesofheart,intellectandmind,whicharedevelopedonlythroughthepurifyingpracticeofmeditation.



X

Whenthefiveorgansofperceptionbecomestill,togetherwiththemind,andtheintellectceasestobeactive:thatiscalledthehigheststate.

TheteachernowshowsNachi

etastheprocessbywhichthetranscendentalvisioncanbeattained.heout-goingsenses,--seeing,hearing,smelling,touching,tasting;therestlessmindandtheintellect:allmustbeindrawnandquieted.Thestateofequilibriumthusattainediscalledthehigheststate,becausealltheforcesofone'sbeingbecomeunitedandfocused;andthisinevitablyleadstosupersensuousvision.

XI

Thisfirmholdingbac

ofthesensesiswhatis

nownasYoga.Thenoneshouldbecomewatchful,forYogacomesandgoes.

YogaliterallymeanstojoinortounitethelowerselfwiththeHigherSelf,theobjectwiththesubject,theworshipperwithGod.Inordertogainthisunion,however,onemustfirstdisuniteoneselffromallthatscattersthephysical,mentalandintellectualforces;sotheoutgoingperceptionsmustbedetachedfromtheexternalworldandindrawn.Whenthisisaccomplished

throughconstantpracticeofconcentrationandmeditation,theunionta

esplaceofitsownaccord.Butitmaybelostagain,unlessoneiswatchful.

XII

Hecannotbeattainedbyspeech,bymind,orbytheeye.HowcanThatberealizedexceptbyhimwhosays"Heis"?

XIII

Heshouldberealizedas"Heis"andalsoastherealityofboth

(visibleandinvisible).Hewho

nowsHimas"Heis,"tohimaloneHisrealnatureisrevealed.

Thissupersensuousvisioncannotbegainedthroughman'sordinaryfaculties.Bymind,eye,orspeechthemanifestedattributesoftheDivinecanbeapprehended;butonlyonewhohasacquiredthesupersensuoussightcandirectlyperceiveGod'sexistenceanddeclaredefinitelythat"Heis,"thatHealoneexistsinboththevisibleandtheinvisibleworld.

XIV

Whenalldesiresdwellingintheheartcease,thenthemortal

becomesimmortalandattainsBrahmanhere.

XV

Whenallthetiesoftheheartarecutasunderhere,thenthemortalbecomesimmortal.Suchistheteaching.

XVI



Thereareahundredandonenervesoftheheart.Oneofthempenetratesthecentreofthehead.Goingupwardthroughit,oneattainsimmortality.Theother(hundrednerve-courses)lead,indeparting,todifferentworlds.

Thenervoussystemofthebodyprovidesthechannelsthroughwhichthemindtravels;thedirectioninwhichitmovesisdeterminedbyitsdesiresandtendencies.Whenthemindbecomespureanddesireless,itta

estheupwardcourseandatthetimeofdepartingpassesoutthroughtheimperceptibleopeningatthecrownofthehead;butaslongasitremainsfullofdesires,itscourseisdownwardtowardstherealmswherethosedesirescanbesatisfied.

XVII

ThePurusha,theinnerSelf,ofthesizeofathumb,iseverseatedintheheartofalllivingbeings.WithperseverancemanshoulddrawHimoutfromhisbodyasonedrawstheinnerstal

fromabladeofgrass.Oneshould

nowHimaspureanddeathless,aspureanddeathless.

AshasbeenexplainedinPartFourth,verseXII,theinnerSelf,althoughunlimited,isdescribedas"thesizeofathumb"becauseofitsabiding-placeintheheart,oftenli

enedtoalotus-budwhichissimilartoathumbinsizeandshape.Throughtheprocessofsteadfastdiscrimination,oneshouldlearntodifferentiatetheSoulfromthebody,justasoneseparatesthepithfromareed.

XVIII

ThusNachi

etas,havingacquiredthiswisdomtaughtbytheRulerofDeath,togetherwithalltherulesofYoga,becamefreefrom

impurityanddeathandattainedBrahman(theSupreme).Soalsowillitbewithanotherwholi

ewise

nowsthenatureoftheSelf.

PEACECHANT

MayHe(theSupremeBeing)protectusboth.MayHebepleasedwithus.Mayweacquirestrength.Mayourstudybringusillumination.Maytherebenoenmityamongus.


HereendsthisUpanishad

Kena-Upanishad



Li

etheIsavasya,thisUpanishadderivesitsnamefromtheopeningwordofthetext,Kena-ishitam,"bywhomdirected."Itisalso

nownastheTalava

ara-UpanishadbecauseofitsplaceasachapterintheTalava

ara-BrahmanaoftheSama-Veda.

AmongtheUpanishadsitisoneofthemostanalyticalandmetaphysical,itspurposebeingtoleadthemindfromthegrosstothesubtle,fromeffecttocause.Byaseriesofprofoundquestionsandanswers,itsee

stolocatethesourceofman'sbeing;andtoexpandhisself-consciousnessuntilithasbecomeidenticalwithGod-Consciousness.

KENA-UPANISHAD

PeaceChant

Maymylimbs,speech,Prana(life-force),sight,hearing,strengthandallmysenses,gaininvigor.AllistheBrahman(SupremeLord)oftheUpanishads.MayIneverdenytheBrahman.MaytheBrahmanneverdenyme.MaytherebenodenialoftheBrahman.MaytherebenoseparationfromtheBrahman.MayallthevirtuesdeclaredinthesacredUpanishadsbemanifestinme,whoamdevotedtotheAtman(HigherSelf).Maytheybemanifestinme.


PartFirst

I

Bywhomcommandedanddirecteddoesthemindgotowardsitsobjects?Commandedbywhomdoesthelife-force,thefirst(cause),move?Atwhosewilldomenutterspeech?Whatpowerdirectstheeyeandtheear?

ThusthediscipleapproachedtheMasterandinquiredconcerningthecauseoflifeandhumanactivity.HavingasincerelongingforTruthhedesiredto

nowwhoreallyseesandhears,whoactuatestheapparentphysicalman.Heperceivedallabouthimthephenomenalworld,theexistenceofwhichhecouldprovebyhissenses;buthesoughtto

nowtheinvisiblecausalworld,ofwhichhewasnowonlyvaguelyconscious.Ismindall-pervadingandall-powerful,orisitimpelledbysomeotherforce,heas

ed.Whosendsforththevitalenergy,withoutwhichnothingcanexist?Theteacherreplies:



II

Itistheearoftheear,themindofthemind,thespeechofthespeech,thelifeofthelife,theeyeoftheeye.Thewise,freed(fromthesensesandfrommortaldesires),afterleavingthisworld,becomeimmortal.

Anordinarymanhears,sees,thin

s,butheissatisfiedto

nowonlyasmuchascanbe

nownthroughthesenses;hedoesnotanalyzeandtrytofindthatwhichstandsbehindtheearoreyeormind.Heiscompletelyidentifiedwithhisexternalnature.Hisconceptiondoesnotgobeyondthelittlecircleofhisbodilylife,whichconcernstheoutermanonly.Hehasnoconsciousnessofthatwhichenableshissensesandorganstoperformtheirtas

s.

ThereisavastdifferencebetweenthemanifestedformandThatwhichismanifestedthroughtheform.Whenwe

nowThat,weshallnotdiewiththebody.Onewhoclingstothesensesandtothingsthatareephemeral,mustdiemanydeaths,butthatmanwho

nowstheeyeoftheeye,theearoftheear,havingseveredhimselffromhisphysicalnature,becomesimmortal.Immortalityisattainedwhenmantranscendshisapparentnatureandfindsthatsubtle,eternalandinexhaustibleessencewhichiswithinhim.

III

Theretheeyedoesnotgo,norspeech,normind.Wedonot

nowThat;wedonotunderstandhowItcanbetaught.Itisdistinctfromthe

nownandalsoItisbeyondtheun

nown.Thuswehaveheardfromtheancient(teachers)whotoldusaboutIt.

Thesephysicaleyesareunabletoperceivethatsubtleessence.Norcanitbeexpressedbyfinitelanguageor

nownbyfiniteintelligence,becauseitisinfinite.Ourconceptionof

nowingfinitethingsisto

nowtheirnameandform;but

nowledgeofGodmustbedistinctfromsuch

nowledge.ThisiswhysomedeclareGodtobeun

nownandun

nowable;becauseHeisfarmorethaneyeormindorspeechcanperceive,comprehendorexpress.TheUpanishaddoesnot

saythatHecannotbe

nown.Heisun

nowabletoman'sfinitenature.HowcanafinitemortalapprehendtheInfiniteWhole?ButHecanbe

nownbyman'sGod-li

enature.

IV

Thatwhichspeechdoesnotillumine,butwhichilluminesspeech:

nowthatalonetobetheBrahman(theSupremeBeing),notthiswhichpeopleworshiphere.

V

Thatwhichcannotbethoughtbymind,butbywhich,theysay,mindisabletothin

:

nowthatalonetobetheBrahman,notthiswhichpeopleworshiphere.

VI

Thatwhichisnotseenbytheeye,butbywhichtheeyeisabletosee:

nowthatalonetobetheBrahman,notthiswhichpeople



worshiphere.

VII

Thatwhichcannotbeheardbytheear,butbywhichtheearisabletohear:

nowthatalonetobeBrahman,notthiswhichpeopleworshiphere.

VIII

Thatwhichnonebreatheswiththebreath,butbywhichbreathisin-breathed:

nowthatalonetobetheBrahman,notthiswhichpeopleworshiphere.

Ordinarilywe

nowthreestatesofconsciousnessonly,--wa

ing,dreamingandsleeping.Thereis,however,afourthstate,thesuperconscious,whichtranscendsthese.Inthefirstthreestatesthemindisnotclearenoughtosaveusfromerror;butinthefourthstateitgainssuchpurityofvisionthatitcanperceivetheDivine.IfGodcouldbe

nownbythelimitedmindandsenses,thenGod-

nowledgewouldbeli

eanyother

nowledgeandspiritualscienceli

eanyphysicalscience.Hecanbe

nown,however,bythepurifiedmindonly.Thereforeto

nowGod,manmustpurifyhimself.Themind

describedintheUpanishadsisthesuperconsciousmind.AccordingtotheVedicSagesthemindinitsordinarystateisonlyanothersenseorgan.Thismindislimited,butwhenitbecomesilluminedbythelightoftheCosmicIntelligence,orthe"mindofthemind,"thenitisabletoapprehendtheFirstCauseorThatwhichstandsbehindallexternalactivities.

PartSecond

I

Ifthouthin

est"I

nowItwell,"thenitiscertainthatthou

nowestbutlittleoftheBrahman(AbsoluteTruth),orinwhatformHe(resideth)intheDevas(minoraspectsofDeity).ThereforeIthin

thatwhatthouthin

esttobe

nownisstilltobesoughtafter.

HavinggiventhedefinitionoftherealSelforBrahman,bywhichmortalsareabletosee,hear,feelandthin

,theteacherwasafraidthatthedisciple,aftermerelyhearingaboutIt,mightconcludethathe

newIt.Sohesaidtohim:"YouhaveheardaboutIt,butthatisnotenough.YoumustexperienceIt.Mereintellectualrecognitionwillnotgiveyoutrue

nowledgeofIt.Neither

canItbetaughttoyou.Theteachercanonlyshowtheway.YoumustfindItforyourself."

Knowledgemeansunionbetweensubjectandobject.Togainthisuniononemustpractice,theorycannothelpus.Thepreviouschapterhasshownthatthe

nowledgeofBrahmanisbeyondsense-perception:"Theretheeyedoesnotgo,norspeech,normind.""Thatisdistinctfrom


nown."Thereforeitwasnecessaryfortheteachertoremindthedisciplethat

nowledgebasedonsense-perceptionorintellectualapprehensionshouldnotbeconfoundedwithsupersensuous

nowledge.Althoughthedisciplehad



listenedtotheteacherwithunquestioningmindandwasintellectuallyconvincedofthetruthofhiswords,itwasnownecessaryforhimtoprovebyhisownexperiencewhathehadheard.Guidedbytheteacher,hesoughtwithinhimselfthroughmeditationthemeaningofBrahman;andhavinggainedanewvision,heapproachedtheteacheroncemore.

II

Thedisciplesaid:Idonotthin

I

nowItwell,nordoIthin

thatIdonot

nowIt.Heamonguswho

nowsIttruly,

nows(whatismeantby)"I

now"andalsowhatismeantby"I

nowItnot."

Thisappearstobecontradictory,butitisnot.InthepreviouschapterwelearnedthatBrahmanis"distinctfromthe

nown"and"beyondtheun

nown."Thedisciple,realizingthis,says:"Sofarasmortalconceptionisconcerned,Idonotthin

I

now,becauseIunderstandthatItisbeyondmindandspeech;yetfromthehigherpointofview,IcannotsaythatIdonot

now;fortheveryfactthatIexist,thatIcansee

It,showsthatI

now;forItisthesourceofmybeing.Idonot

now,however,inthesenseof

nowingthewholeInfiniteOceanofexistence."Theword

nowledgeisusedordinarilytosignifyacquaintancewithphenomenaonly,butmanmusttranscendthisrelative

nowledgebeforehecanhaveaclearconceptionofGod.Onewhowishesto

attainSoul-consciousnessmustriseabovematter.

Theobservationofmaterialsciencebeingconfinedtothesenseplane,itignoreswhatisbeyond.Thereforeitmustalwaysbelimitedandsubjecttochange.Itdiscoveredatoms,thenitwentfurtheranddiscoveredelectrons,andwhenithadfoundtheone,ithadtodroptheother;sothis

indof

nowledgecanneverleadtotheultimate

nowledgeoftheInfinite,becauseitisexclusiveandnotinclusive.Spiritualscienceisnotmerelyaquestionofmindandbrain,itdependsontheawa

eningofourlatenthigherconsciousness.

III

Hewhothin

she

nowsItnot,

nowsIt.Hewhothin

she

nowsIt,

nowsItnot.Thetrue

nowersthin

theycannever

nowIt(becauseofItsinfinitude),whiletheignorantthin

they

nowIt.

BythistexttheteacherconfirmstheideathatBrahmanisunthin

able,becauseunconditioned.Thereforehesays:HewhoconsidersItbeyondthought,beyondsense-perception,beyondmindandspeech,healonehasatrueunderstandingofBrahman.Theywhojudgealivingbeingfromhisexternalformandsensefaculties,

nowhimnot;becausetherealSelfofmanisnotmanifestedinhisseeing,hearing,spea

ing.HisrealSelfisthatwithinbywhichhehearsandspea

sandsees.Inthesamewayhe

nowsnotBrahmanwho

thin

she

nowsItbynameandform.Thearrogantandfoolishmanthin

she

nowseverything;butthetrue

nowerishumble.Hesays:"HowcanI

nowThee,whoartInfiniteandbeyondmindandspeech?"Inthelastportionofthetext,theteacherdrawsanimpressivecontrastbetweentheattitudeofthewisemanwho

nows,butthin

shedoesnot

now;andthatoftheignorantwhodoesnot

now,butthin

she

nows.

IV



It(Brahman)is

nown,whenItis

nownineverystateofconsciousness.(Throughsuch

nowledge)oneattainsimmortality.ByattainingthisSelf,mangainsstrength;andbySelf-

nowledgeimmortalityisattained.

WehavelearnedfromtheprevioustextthattheBrahmanisun

nowntothosewhose

nowledgeislimitedtosenseexperience;butHeisnotun

nowntothosewhosepurifiedintelligenceperceivesHimasthebasisofallstatesofconsciousnessandtheessenceofallthings.Bythishigher

nowledgeamanattainsimmortality,becausehe

nowsthatalthoughhisbodymaydecayanddie,thesubtleessenceofhisbeingremainsuntouched.Suchanonealsoacquiresunlimitedstrength,becauseheidentifieshimselfwiththeultimateSource.Thestrengthwhichcomesfromone'sownmuscleandbrainorfromone'sindividualpowermustbelimitedandmortalandthereforecannotliftonebeyonddeath;butthroughthestrengthwhichAtma-gnanaorSelf-

nowledgegives,immortalityisreached.Whenever

nowledgeisbasedondirectperceptionofthisundyingessence,onetranscendsallfearofdeathandbecomesimmortal.

V

Ifone

nowsIthere,thatisTruth;ifone

nowsItnothere,thengreatishisloss.ThewiseseeingthesameSelfinallbeings,beingliberatedfromthisworld,becomeimmortal.

PartThird

I

TheBrahmanoncewonavictoryfortheDevas.Throughthat

victoryoftheBrahman,theDevasbecameelated.Theythought,"Thisvictoryisours.Thisgloryisours."

BrahmanheredoesnotmeanapersonalDeity.ThereisaBrahma,thefirstpersonoftheHinduTrinity;butBrahmanistheAbsolute,theOnewithoutasecond,theessenceofall.TherearedifferentnamesandformswhichrepresentcertainpersonalaspectsofDivinity,suchasBrahmatheCreator,VishnuthePreserverandSivatheTransformer;butnooneofthesecanfullyrepresenttheWhole.Brahmanisthevastoceanofbeing,onwhichrisenumberlessripplesandwavesofmanifestation.FromthesmallestatomicformtoaDevaoranangel,allspringfromthatlimitlessoceanofBrahman,theinexhaustibleSourceoflife.Nomanifestedformoflifecanbeindependentofitssource,justasnowave,howevermighty,canbeindependentofthe

ocean.NothingmoveswithoutthatPower.HeistheonlyDoer.ButtheDevasthought:"Thisvictoryisours,thisgloryisours."

II

TheBrahmanperceivedthisandappearedbeforethem.Theydidnot

nowwhatmysteriousformitwas.



III

TheysaidtoFire:"OJataveda(All-

nowing)!Findoutwhatmysteriousspiritthisis."Hesaid:"Yes."

IV

HerantowardsitandHe(Brahman)saidtohim:"Whoartthou?""IamAgni,IamJataveda,"he(theFire-god)replied.

V

Brahmanas

ed:"Whatpowerresidesinthee?"Agnireplied:"Icanburnupallwhatsoeverexistsonearth."

VI

Brahmanplacedastrawbeforehimandsaid:"Burnthis."He(Agni)rushedtowardsitwithallspeed,butwasnotabletoburnit.Sohereturnedfromthereandsaid(totheDevas):"Iwasnotabletofindoutwhatthisgreatmysteryis."

VII

ThentheysaidtoVayu(theAir-god):"Vayu!Findoutwhatthismysteryis."Hesaid:"Yes."

VIII

HerantowardsitandHe(Brahman)saidtohim:"Whoartthou?""IamVayu,IamMatarisva(travellerofHeaven),"he(Vayu)said.

IX

ThentheBrahmansaid:"Whatpowerisinthee?"Vayureplied:"Icanblowawayallwhatsoeverexistsonearth."

X

Brahmanplacedastrawbeforehimandsaid:"Blowthisaway."He(Vayu)rushedtowardsitwithallspeed,butwasnotabletoblowitaway.Sohereturnedfromthereandsaid(totheDevas):"I

wasnotabletofindoutwhatthisgreatmysteryis."

XI

ThentheysaidtoIndra:"OMaghavan(WorshipfulOne)!Findoutwhatthismysteryis."Hesaid:"Yes";andrantowardsit,butitdisappearedbeforehim.



XII

Thenhesawinthatveryspaceawomanbeautifullyadorned,Umaofgoldenhue,daughterofHaimavat(Himalaya).Heas

ed:"Whatisthisgreatmystery?"

HereweseehowtheAbsoluteassumesconcreteformtogive

nowledgeofHimselftotheearnestsee

er.Brahman,theimpenetrablemystery,disappearedandinHisplaceappearedapersonalformtorepresentHim.ThisisasubtlewayofshowingthedifferencebetweentheAbsoluteandthepersonalaspectsofDeity.TheAbsoluteisdeclaredtobeun

nowableandunthin

able,butHeassumesdeifiedpersonalaspectstoma

eHimself

nowntoHisdevotees.ThusUma,daughteroftheHimalaya,representsthatpersonalaspectastheoffspringoftheInfiniteBeing;whiletheHimalayastandsasthesymboloftheEternal,UnchangeableOne.

Partfourth

I

She(Uma)said:"ItisBrahman.ItisthroughthevictoryofBrahmanthatyearevictorious."Thenfromherwords,he(Indra)

newthatit(thatmysteriousform)wasBrahman.

UmarepliedtoIndra,"ItistoBrahmanthatyouoweyourvictory.ItisthroughHispowerthatyouliveandact.HeistheagentandyouareallonlyinstrumentsinHishands.Thereforeyourideathat'Thisvictoryisours,thisgloryisours,'isbasedonignorance."AtonceIndrasawtheirmista

e.TheDevas,beingpuffedupwithvanity,hadthoughttheythemselveshadachievedthevictory,whereasitwasBrahman;fornotevenabladeofgrass

canmovewithoutHiscommand.

II

ThereforetheseDevas,--Agni,VayuandIndra--excelotherDevas,becausetheycamenearertoBrahman.Itwastheywhofirst

newthisspiritasBrahman.

III

ThereforeIndraexcelsallotherDevas,becausehecamenearest

toBrahman,andbecausehefirst(beforeallothers)

newthisspiritasBrahman.

Agni,VayuandIndraweresuperiortotheotherDevasbecausetheygainedacloservision;andtheywereabletodothisbecausetheywerepurer;whileIndrastandsastheheadoftheDevas,becauseherealizedtheTruthdirectly,hereachedBrahman.ThesignificanceofthisisthatwhoevercomesindirecttouchwithBrahmanortheSupremeisglorified.



IV

ThustheteachingofBrahmanishereillustratedinregardtotheDevas.Hedashedli

elightning,andappearedanddisappearedjustastheeyewin

s.

TheteachingasregardstheDevaswasthatBrahmanistheonlyDoer.Hehadappearedbeforetheminamysteriousform;butthewholeoftheunfathomableBrahmancouldnotbeseeninanydefiniteform;soatthemomentofvanishing,HemanifestedmoreofHisimmeasurablegloryandfleetnessofactionbyasuddendazzlingflashoflight.

V

Next(theteaching)isregardingAdhyatman(theembodiedSoul).ThemindseemstoapproachHim(Brahman).Bythismind(thesee

er)againandagainremembersandthin

saboutBrahman.

Onlybythemindcanthesee

erafter

nowledgeapproachBrahman,whosenatureingloryandspeedhasbeendescribedasli

euntoaflashoflightning.MindalonecanpicturetheindescribableBrahman;andmindalone,beingswiftinitsnature,canfollowHim.Itisthroughthehelpofthismindthatwecanthin

andmeditateonBrahman;andwhenbyconstantthoughtofHimthemind

becomespurified,thenli

eapolishedmirroritcanreflectHisDivineGlory.

VI

ThatBrahmaniscalledTadvanam(objectofadoration).HeistobeworshippedbythenameTadvanam.Hewho

nowsBrahmanthus,islovedbyallbeings.

Brahmanistheobjectofadorationandthegoalofallbeings.ForthisreasonheshouldbeworshippedandmeditateduponasTadvanam.Whoever

nowsHiminthisaspectbecomesonewithHim,andservesasaclearchannelthroughwhichtheblessingsof

Brahmanflowouttoothers.The

nowerofGodparta

esofallHislovablequalitiesandisthereforelovedbyalltruedevotees.

VII

Thediscipleas

ed:OMaster,teachmetheUpanishad.(Theteacherreplied:)TheUpanishadhasbeentaughtthee.WehavecertainlytaughttheetheUpanishadaboutBrahman.

VIII

TheUpanishadisbasedontapas(practiceofthecontrolofbody,mindandsenses),dama(subjugationofthesenses),

arma(rightperformanceofprescribedactions).TheVedasareitslimbs.Truthisitssupport.

IX

Hewho

nowsthis(wisdomoftheUpanishad),havingbeencleansed



ofallsin,becomesestablishedintheblissful,eternalandhighestabodeofBrahman,inthehighestabodeofBrahman.

HereendsthisUpanishad.

ThisUpanishadiscalledKena,becauseitbeginswiththeinquiry:"Bywhom"(Kena)willedordirecteddoesthemindgotowardsitsobject?Fromwhomcomeslife?Whatenablesmantospea

,tohearandsee?AndtheteacherinreplygiveshimthedefinitionofBrahman,theSourceandBasisofexistence.ThespiritoftheUpanishadsisalwaystoshowthatnomatterwhereweloo

orwhatweseeorfeelinthevisibleworld,itallproceedsfromoneSource.

TheprevailingnoteofallVedicteachingisthis:OnetremendousWholebecomingtheworld,andagaintheworldmerginginthatWhole.ItalsostrivesinvariouswaystodefinethatSource,

nowingwhichallelseis

nownandwithoutwhichno

nowledgecanbewellestablished.Soheretheteacherreplies:Thatwhichistheeyeoftheeye,theearoftheear,thatistheinexhaustibleriverofbeingwhichflowsoneternally;while

bubblesofcreationriseonthesurface,liveforatime,thenburst.

Theteacher,however,warnsthedisciplethatthiseye,ear,mind,canneverperceiveIt;forItisthatwhichilluminesspeechandmind,whichenableseyeandearandallsense-facultiestoperformtheirtas

s."Itisdistinctfromthe


nown."Hewhothin

she

nowsIt,

nowsItnot;becauseItisnever

nownbythosewhobelievethatItcanbegraspedbytheintellectorbythesenses;butItcanbe

nownbyhimwho

nowsItasthebasisofallconsciousness.

The

nowerofTruthsays,"I

nowItnot,"becauseherealizestheunbounded,infinitenatureoftheSupreme."Thouartthis(thevisible),ThouartThat(theinvisible),andThouartallthatisbeyond,"hedeclares.Theordinaryideaof

nowledgeisthatwhichisbasedonsensepreceptions;butthe

nowledgeofanilluminedSageisnotconfinedtohissenses.Hehasallthe

nowledgethatcomesfromthesensesandallthatcomesfromSpirit.

ThespecialpurposeofthisUpanishadistogiveusthe

nowledgeoftheReal,thatwemaynotcomeunderthedominionoftheegobyidentifyingourselveswithourbody,mindandsenses.Mortalsbecomemortalsbecausetheyfallundertheswayofegoanddepend

ontheirownlimitedphysicalandmentalstrength.ThelessonoftheparableoftheDevasandBrahmanisthatthereisnorealpower,norealdoerexceptGod.Heistheeyeoftheeye,theearoftheear;andeyes,ears,andallourfacultieshavenopowerindependentofHim.WhenwethusrealizeHimastheunderlyingRealityofourbeing,wetranscenddeathandbecomeimmortal.




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