Source:

http://nitaaiveda.com/All_Scriptures_By_Acharyas/Upanishads/Sri_Kathopanisad/Chapter_1.htm

Chapter 1

Part 1

Invocation

om saha nav avatu saha nau bhunaktu

saha viryam karavavahai

tejasvi nav adhitam astu ma vidvishavahai

om shantih shantih shantih

Translation

“May the Personality of Godhead protect us both (teacher and pupil). May He nourish us; may He
make us energetic and courageous; may our studies prove fruitful; let us not quarrel with one
another. Om peace! Peace! Peace!”

Commentary

The upanishads are the utterances of realised Vedic sages in the form of lectures on the
transcendence. The word “upanishad’ indicates a student approaching a preceptor and sitting at his
feet, and the invocation of the Kathopanishad is a prayer for vigorous and congenial study in the
matter of Godhead. The Kathopanishad is part of the Atharva Veda and is a lecture in the form of a
narrative regarding a certain Naciketa. The Personality of Godhead indicated by this Upanishad is,
according to Madhva, Vamana, and the sage, the principal speaker, Yama. He quotes the Brahma
Sara stating that, “One who constantly meditates on Lord Vishnu in the sacred fire, and thrice
performs the Naciketa sacrifice (which is named after the Naciketa of Kathopanishad) attains the
heavenly planets. Having resided there, free from fear, for the period of one manvantara, he is then
promoted to the realm of the liberated souls.”

Mantra 1

om ushan ha vai vajasravasah sarva vedasam dadau

 tasya ha naciketa nama putra asa

Translation

“Om! There was a man called Vajasravasa, who gave in charity all that he had to the brahmanas. He
had a son called Naciketa.”

Commentary

Vajasravasa, being a materialist, sought elevation to the higher planetary system. Thus he performed
the sacrifice which entails the donation of whatever one possess to the brahmana, viz. one’s
money, cloth, utensils, cows, etc.

In the Bhagavad Gita (9.21), Krishna describes the futility of such enterprises and the fate of those
who perform Vedic ritual for materialistic purposes, as follows:

te tam bhuktva svarga-lokam vishalam

kshine punye martya-lokam vishanti

evam trayi-dharmam anuprapannah

gatagatam kamakama labhante

“When they have enjoyed vast amounts of heavenly sense pleasure, and the results of their pious
activities are exhausted, they return to this mortal plane again.Thus, those who seek sense
enjoyment by adhering to the principles of the three Vedas achieve only repeated birth and death.”

Vajasravasa then, being bereft of mature knowledge, gave all of his belongings in order to enjoy
increased sensual pleasure, and not for the sake of spiritual elevation. It so happened that
Vajasravasa had a son called Naciketa.

Mantra 2

tagm ha kumaragm santam dakshinasu niyamanasu

shraddha vivesha so’ manyata

Translation

Though he was a mere boy, regard for his father entered him when he saw their cows being led to
the priests as dakshina, and he thought to himself as follows:

Commentary

Dakshina is the gift given to a priest or preceptor at the conclusion of a sacred rite. Such a gift was
not exactly payment, since no fee would ever be decided on in advance, rather, the value of such a
gift would depend upon the gratitude and piety of the donor.

Mantra 3

pitodaka jagadha-trina dugdha-doha nirindriyah

ananda nama te lokas tan sa gacchati ta dadat

Translation

These cows are past eating grass and drinking water, and have been milked dry. Indeed, their bodies
are old and feeble with age. Surely, the pla1ce my father will attain after death will be joyless, having
donated cows such as these

Mantra 4

sa hovaca pitaram tata kasmai mam dasyasiti

dvitiyam tritiyam tam hovaca mrityave tva dadamiti

Translation

He therefore spoke unto his father saying: To whom will you donate me, father? He spoke thus twice
or thrice, until his father angrily replied: I will give you to death personified!

Commentary

Naciketa, though a child, could see the imperfection of his father’s renunciation. Thinking that the
cows his father was donating to the priests were past any practical use, he concluded that his father
could expect to be degraded by this insulting gift, rather than elevated. He therefore fancied that if
he was given in charity to the brahmanas his father would, after all, derive some benefit from the
sacrifice. His father, however, was angered by his son’s interference, if not acutely embarrassed.
Thus, when the child had thrice repeated his importunity, the father cursed him, in effect, to die.
According to the version of this story found in the Yajur Veda Katha shakha, Vajasravasa ordered his
son to go to the house of the judge of the dead, Yama, and to reside there for three nights without
taking food.

Mantra 5

bahunam emi prathamo bahunam emi madhyamah

kim svid yamasya kartavyam yan mayadya karishyati

Translation

(Naciketa considered thus:) Of many who will die, I may be the first to go to Yama, of the many who
are dead or dying, I may be the middlemost to go (at any rate I shall not be the last!). But of what
use can I be to him today? What will Yama accomplish by means of me?

Mantra 6

anupashya yatha purvam pratipasya tathapare

sasyam iva martyah pacyate sasyam ihajayate

Translation

Just see what happened in the past, and observe what will happen in days to come. As corn is cut
down, cooked and eaten, is returned to the ground as manure and, being reconstituted, grows up
again, so do those that die repeatedly take birth.

Mantra 7

vaishvanarah pravishaty atithir brahmano grihan

tasyaitagm shantim kurvanti hara vaivasvatodakam

Translation
(Naciketa thereafter entered Yama’s abodein the underworld, and was received by the latter’s wife.
When Yama returned home the lady said:) A brahmana guest enters one’s dwelling like fire. Such a
person has to be satisfied by cleansing his feet wnad hands and quenching his thirst, so please fetch
water, O son of Vivasvan!

Commentary

Yamaraja was absent from his home when Naciketa, having departed this world, arrived in the
plutonic region. He was offered hospitality by Yama’s wife with such iyems as arghya and food
–befitting an unexpected guest, but, as commanded by his father, he ate nothing that was offered to
him. Yama’s wife was greatly worried by this, thinking that perhaps Naciketa, being a brahmana by
birth, might be offended and a curse fall in consequence upon her and her husband. Thus she
compared a brahmana’s presence in one’s home to fire and insisted on water being brought to him
without delay.

Mantra 8

asa-pratikshe sangatagm sunritam

ceshtapurte putra-pashugmsh ca sarvan

etad vrinkte purushayalpa medhasam

yasyanashnan vasati brahmano grihe

Translation

If some foolish person keeps a brahmana in the house without feeding him, then his hopes,
expectations, friends, reputation, sacrifices, charitable endowments, sons and animals are all
destroyed.

Commentary

In the version of the Yajur Veda Katha shakha it is stated that when Vajasravasa directed his son to
go to Yama’s house, and to refuse the hospitality offered by the lady of the house, he also ordered
him to answer Yama’s questions as follows: When asked what he ate during the first night of Yama’s
absence he was to say, “Your offspring”, when asked what he ate during the second he was to say,
“Your cows”, and when asked what he ate during the third night he was to say, “Your pious deed.”
Vajasravasa, having rashly condemned his son to die, had perchance conceived of some ruse by
which he might redeem the child.

It appears that the etiquette involved in receiving a brahmana guest was so rigid, and for fear of
causing some offence so great in those days, that such answers to Yama’s questions would be taken
to mean that his children, his cows, and his store of merit had been consumed by the wrath of his
slighted guest. Such was Yama’s wife’s fear. Under the circumstances, Naciketa might well be able to
win some advantage over the personification of death.

Mantra 9

tisro ratrir yad avatsi grihe

me’nashnan brahmann atithir namasyah

namas te’stu brahma svasti me’stu

tasmat prati-trin varan vrinishva

Translation

(Yama said:) Because you have dwelt in my house for three nights without eating, O brahmana, and
are a guest worthy of honour, I offer my obeisances unto you. Let all good fortune be mine! On that
account, kindly ask three boons of me.

Commentary

Yama was greatly sorry for any inconvenience caused by his absence, and in order to appease
Naciketa, offered him three boons.

Mantra 10

shanta-sankalpah sumana yatha syad

vita-manyur gautamo mabhi mrityo

tvat prasrishtam mabhi vadet pratita

etat trayanam prathamam varam vrine

Translation

(Naciketa said:)Let my father, Gautama (Vajasravasa), be completely calm, free from anxiety and
from wrath, O death personified. And when I am sent home by you, let him greet me, knowing well
who I am. Let this be the first of the three boons.
Mantra 11

yatha purastad bhavita pratita

auddalakir arunir mat prashritah

sukham ratrih shayita vita-manyus

tvagm dadrishivan mrityu-mukhat pramuktam

Translation

(Yama assured Naciketa:) Your father, Auddalaki Aruni (Vajasravasa) will be just as before, and will
greet you affectionately when I send you home. He will sleep well at night and will be free from
anger towards you, seeing you released from the jaws of death.

Mantra 12

svarge loke na bhayam kincanasti

na tatra tvam na jaraya bibheti

ubhe tirtvashanaya pipase

sokatigo modate svarga-loke

Translation

(Naciketa said:) In the abode of Lord Vishnu, you do not dwell there, nor is there any anxiety, nor
fear of old age and death. Having transcended both hunger and thirst – being free from lamentation
– one enjoys spiritual bliss in that divine region.

Commentary

The Svarga referred to in this verse can only mean the abode of Lord Vishnu, since the Svarga in the
mundane universe is not free from the above-mentioned anomalies, viz. Anxiety, death etc.

Mantra 13

sa tvam agnigm svargyam adhyeshI mrityo

prabhruhi tagm shraddadhanaya mahyam

svarga-loka amritatvam bhajanta

etad dvitiyena vrine varena

Translation

O personification of death, you know better than any, Lord Hari’s manifestation as the sacred fire
which is meant for attaining the kingdom of God. Please describe to me that fire which the residents
of the Svarga planetary system worship, thereby attaining immortality. This is the second boon that I
choose.

Commentary

The Svarga referred to in this verse is the planetary system in this universe, comprising of the orbs
between the sun and Satyaloka, the abode of Lord Brahma. One of those planets – Maharloka – is
the scene of continuous performance of fire-sacrifice, as described in Sanatana Goswami’s Brihat
Bhagavatamrita: “I began to chant my mantra with the sole aim of meeting the Supreme Lord, and
within a few days I was taken by aeroplane to Maharloka. On arriving there, I perceived that there
was great happiness, majesty, and the practice of devotion existing in great purity everywhere – true
to the word of Brihaspati – such as could not be imagined anywhere else in the three worlds. Pure
souls such as Bhrigu, and other sages, perform thousands of great fire-sacrifices there, and Lord
Vishnu comes out of the shining fire to accept their offerings with pleasure. He shines in this
manifestation as the Deity of the sacrifice with the brilliance of millions of suns, and His large head,
hands and legs are the object of attraction for all creatures in the universe. Indeed, He stretches out
His hands to accept their offerings and bestows choice boons upon His respective devotees.”

Mantra 14

pra te bravimi tad u me nibodha

svargyam agnim naciketah prajanan

ananta-lokaptim atho pratishtham

viddhi tvam etan nihitam guhayam

Translation

(Yama said:) O Naciketa, I am conversant with the sacred fire that can award salvation, and will
describe Him to you. Know Him to be the means to enter the unlimited abode of Vishnu, the support
of the universe, and He who resides in the hearts of all creatures.
Commentary

Madhvacarya states that the Agni mentioned in this verse is Lord Hari, who resides in the sacred fire.
Lord Vishnu is ‘Ananta Lokaptim’ – the means of attaining the unlimited, spiritual kingdom – and
none other.

Mantra 15

lokadim agnim tam uvaca tasmai

ya ishtaka yavatir va yatha va

sa capi tat pratyavady athoktam

athasya mrityuh punarevaha tushtah

Translation

Yama described Lord Vishnu, the Origin of the worlds Who is manifest as fire, and the number of
bricks (used to build the kunda upon which the sacred fire is kindled). Naciketa exactly repeated
what he was told, and Yama, being pleased with him, spoke again.

Commentary

The Agni mentioned here cannot be the controlling deity of mundane fire, for that limited being was
generated, along with the other demigods, as a feature of the created universe. He is not, therefore,
Lokadim – the origin of the universe: that title must be reserved for Lord Vishnu alone. Krishna is the
original Vishnu, as stated in the Chaitanya Caritamrita:

svayam bhagavan krishna

vishnu paratattva

purna-jnana purnananda

parama mahattva

“Krishna, the original form of the Personality of Godhead, is the summum bonum of the
all-pervading Vishnu. He is all-perfect knowledge and all perfect bliss. He is the Supreme
Transcendence.”
That Vishnu is the origin of the material cosmos is confirmed by Lord Krishna, the original Self of
Vishnu, in the Gita (10.8), as follows:

aham sarvasya prabhavo

matah sarvam pravartate

“I am the source of all spiritual and material worlds. Everything emanates from Me.”

Furthermore, evidence is found in the Maha-upanishad to the effect that Vishnu existed prior to the
creation of the controlling deities:

eko vai narayanah asin na brahma na ishano napo nagni-

samau neme dyav-aprithivi na nakshatrani na suryah

“In the beginning of the creation there was only Narayana. There was no Brahma, no Rudra, no Agni,
no moon, no stars in the sky, nor any sun.”

Thus Yama described Vishnu as sacred fire to Naciketa, together with the means of His invocation.
The altar upon which this sacred fire was lit was apparently circular nd comprised 360 bricks. Lord
Vishnu is renowned for His fullness – represented by the full circle of 360 degrees – and is said to be
free from any angularity on that account. If an angle were to be introduced into the circle it’s fullness
would naturally be lessened, and this can never be the case with the Absolute Personality of
Godhead.

Mantra 16

tam abravit priyamano mahatma

varam tavehadya dadami bhuyah

tavaiva namna bhavitayam agnih

srinkam cemamaneka-rupam grihana

Translation

The great-souled Yama was delighted with his pupil and told him: I will grant you your boon
immediately. This fire will henceforth bear your name and, furthermore, accept this golden
necklace!

Mantra 17

tri-naciketastribhir etya sandhim

tri-karma-krit tarati janma-mrityu

brahma-yajnam devam idyam viditva

nicayyemagm shantim atyantam eti

Translation

He who performs the Naciketa fire sacrifice thrice, acts in conformity with the three Vedas, has
performed the three duties (sacrifice, charity and austerity), and transcends birth and death. Having
understood and realised Him who is revealed by the Vedas and is worthy of adoration, one attains
everlasting peace.

Commentary

Sacrifice in this context means the performance of sacred ritual. Penance, or tapas, is described by
Krishna in the Bhagavad-Gita (17. 14-16) as follows:

deva-dvija-guru-prajnya

pujanam shaucam arjavam

brahmacaryam ahimsa ca

shariram tapa ucyate

anudvega-karam vakyam

satyam priya-hitam ca yat

svadhyayabhyasanam caiva

vang-mayam tapa ucyate

manah prasadah saumyatvam

maunam atmavinigrahah

bhava-samshuddhir ity etat

tapo manasam ucyate

Tapas is of five kinds in relation to the body, viz. (1) worship of the demigods, the brahmanas, the
preceptor, and revered persons such as one’s parents. (2) cleanliness (3) simplicity (4) chastity (5)
nonviolence.

Tapas relating to speech is of four kinds, viz. (1) speaking so as not to disturb others (2) speaking
truthfully (3) speaking for the benefit of others (4) studying the scriptures

Tapas in relation to the mind is of five kinds, viz. (1) pacification of the mind (2) being without
duplicity (3) speaking only with respect to self-realisation (4) self control (5) taking steps to purify
one’s existence.

Mantra 18

tri-naciketas trayam etad viditva

ya eva vidvagmsh cinute naciketam

sa mrityu-pashan puratah pranodya

shokatigo modate svarga-loke

Translation

He who has thrice performed the Naciketa fire sacrifice and knows the three ingredients of the
sacrifice (Lord Vishnu, the number of bricks, and the manner in which they are arranged) – such a
person, having thrown off the fetters of mortality, crosses over lamentation and enjoys spiritual bliss
in the realm of the Personality of Godhead.

Mantra 19
esha te’gnir naciketah svargye yam

avrinitha dvitiyena varena

etam agnim tavaiva pravakshyanti

janas tritiyam varam naciketo vrinishva

Translation

That fire which you asked about in your second boon, will be known by your name and its
performance will grant salvation. People will henceforth call this sacrifice by your name. Now ask for
the third boon, O Naciketa.

Mantra 20

yeyam prete vicikitsa manushye

’stity eke nayam astiti caike

etad vidym anushishtas tvayaham

varanam esha varas tritiyah

Translation

(Naciketa said:) I have a doubt with regard to the liberated souls: some say there is a person
(superior to them all), while others say there is not. I wish to be instructed by you in this matter – I
choose this as the third of the boons.

Commentary

Many people who count themselves as scholars have given a spurious interpretation of this verse.
They say that Naciketa was questioning the survival of the personality at death. ‘Is there such a thing
as the soul or is there not?’ But Naciketa had himself passed into the next world and would hardly
have raised such a doubt. Even had that not been so, in the third verse of this chapter he concluded
that his father would attain to some dark, hellish region after death on account of his donation of
infirm and elderly cows – a clear indication that he expected his father to survive the annihilation of
the body. And in the fifth verse he reasoned that his own demise would be followed by rebirth, citing
a simple analogy in that regard. Moreover, when Naciketa asked for the second boon, he referred to
a heavenly world where the inhabitants attain final spiritual emancipation. One is therefore
bewildered by the stupidity of the aforementioned commentators, and clearly, another
interpretation of this verse is called for. Since Naciketa accepted the survival of the soul as a truism,
what then did he wish to know? What is immediately clear is that he puts forward the viewpoint of
opposing schools of thought. One says ‘asti’ (there is one) and the other says ‘na ayam asti’ (there is
not one). The singular subject of his query cannot be the plurality of souls who have attained
salvation – although in a secondary sense he was curious to know whether the freed souls retained
their individuality upon attaining salvation. And, as it shall be seen, Yama did not address the state of
the living beings, either bond or free, except in relation to the Supreme Person. That being so, the
personal pronoun ayam, used by Naciketa in this instance, must refer to the Godhead.

Mantra 21

devair atrapi vicikitsitam pura

na hi suvijneyam anur esha dharmah

anyam varam naciketa vrinishva

ma moparotsir ati ma srijainam

Translation

(Yama relpied:) This personality, (who is called) Dharma, is extremely difficult to comprehend, and
thus, in the past, even the demigods were unable to reach any firm conclusion in that regard. O
Naciketa, choose some other boon; do not force me to discharge my promise in this instance.

Commentary

Here is a clarification of Naciketa’s last query. Yama’s use of the word ‘dharma’ makes little sense if
Naciketa merely wished to ascertain whether there was life after death. If dharma meant in this
context that the survival of the soul or otherwise were a religious abstraction , then it obviously
would not have been a matter so difficult of comprehension. Madhva confirms that Dharma- which
is a celebrated epithey of Vishnu – refers to the Supreme Personality of Godhead. The
nonclamenture, Dharma, is to be found in the 56th verse of the Vishnu Sahasranama of the
Mahabharata:

ramo viramo virajo

margo neyo neyo’nayah

viraj shaktimatam shreshtho

dharmo dharmavid –uttamah

Mantra 22

devair atrapi vicikitsitam kila

tvam ca mrityo yan na suvijneya mattha

vakta casya tvadrig anyo na labhyo

nanyo varas tulya etasya kashcit

Translation

(Naciketa:) Even though you say the demigods came to no firm conclusion, and that this matter is
not easily understood, still I ask, for there is not another like you, nor is there any boon equal to this,
O death personified.

Mantra 23

shatayushah putra-pautran vrinishva

bahun pashun hasti-hiranyam ashvan

bhumer mahad ayatanam vrinishva

svayam ca jiva sharado yavad icchasi

Translation

(Yama:) Choose sons and grandsons who will live one hundred years; choose numerous cows and
elephants, gold and horses; choose a worldwide empire and live as many autumns a you desire!

Mantra 24

etat tulyam yadi manyase varam

vrinishva vittam cira-jivikam ca

mahabhumau naciketas tvam edhi

kamanam tva kama bhajam karomi

Translation

Choose if you will, a boon similar to this; choose wealth and longevity. Be a monarch of the entire
earth. I will make you the envy of worldly men!

Mantra 25

ye ye kama durlabha martyloke

sarvan kamagmsh chandatah prathayasva

ima ramah sarathah saturya

nahidrisha lambhaniya manushyaih

abhir mat pratabhih paricarayasya

naciketo maranam manuprakshih

Translation

Whatsoever is difficult of attainment in this mortal world, whatever you may desire, ask that thing of
me. Take beautiful women seated on chariots and playing musical instruments. Such as these are not
obtainable by men. Be waited upon by these maidens given by me, O Naciketa, do not ask about the
liberated souls.

Mantra 26

shvo’bhava martyasya yad antakaitat

sarvendriyanam jarayanti tejah

api sarvam jivitam alpam eva

tavaiva vahas tava nritya-gite

Translation

(Naciketa:) These things are temporary and cause the aging of the senses of the embodied soul. O
terminator, even the utmost duration of life is meagre. Let these vehicles, dancers and singers
remain yours.
Mantra 27

na vittena tarpaniyo manushyo

lapsyamahe vittam adrakshma cet tva

jivisyamo yavad ishishyasi tvam

varastu me varaniyah sa eva

Translation

Man is never satisfied by wealth. We shall, at any rate, get riches having seen you, and shall live long
as you feel fit to govern. That boon which I choose, that alone is to be chosen by me.

Mantra 28

ajiryatam amritanam upetya

jiryan martyah kvadhah-sthah prajanan

abhidhyayan varna-rati-pramodan

atidirghe jivite ko rameta

Translation

Having attained that place which is devoid of the decrepitude of age, which is the abode of those
who are deathless, O knowledgeable one, has such a person ever fallen down from there? Who can
derive happiness from a long life contemplating mundane beauty, pleasure and affection?

Mantra 29

yasmin idam vicikitsanti mrityo

yat samparaye mahati bruhi nas tat

yo’ham varo gudham anupravishtho

nanyam tasman naciketa vrinite

Translation

Of that matter about which men enquire, of the great salvation, of Vishnu, speak, O Death Because
this subject is confidential, Naciketa chooses no other boon.

Thus Ends The First Part Of The Kathopanisad

Part 2

Mantra 1

anyac chreyo’nyad utaiva preyaste

ubhe nanarthe purushagm sinitah

tayoh shreya adadanasya sadhu

bhavati hiyate’rthadya u preyo vrinite

Translation

(Yama said:) The ultimate good (shreyas) and the immediate good (preyas) are distinctly different.
They bind the living being to different goals. Of the two, shreyas is productive of liberation for one
who accepts it, while one who chooses preyas misses the chance of salvation and becomes
degraded.

Commentary

The embodied living entities are no different from their liberated counterparts in that they both
have an inherent tendency to seek enjoyment. Since the bound souls are unknowingly out of their
element in this mundane atmosphere, they may well seek such pleasure in the immediate, but
temporary environment. If, however, they strive for the pleasure found in the higher realm from
which they are presently barred, they will at length attain happiness greater than that derived from
material emolument. The benefit derived from the immediate situation is termed preyas, and that
which is derived from a situation as yet unattained, but prospectively superior, is termed shreyas.
Mantra 2

shreyash ca preyash a manushyam etas

tau samparitya vivinakti dhirah,

shreyo hi dhiro’bhipreyaso vrinite

preyo mando yogaksheman vrinite

Translation

The ultimate good and the immediate good both proffer themselves to the living being, but the
sober carefully discriminate between the two. The wise reject the preyas and choose instead the
shreyas. The foolish choose the preyas and the resultant conceptionsof gain and preservation of
acquisitions.

Mantra 3

sa tvam priyan priya-rupagmsh ca kaman

abhidhyayan naciketo’tyasrakshih

naitagm srinkam vittamayim avapto

yasyam majjanti bahavo manushyah

Translation

Having contemplated various desirable things you have forsworn all allurements and pleasant forms,
O Naciketa. You did not accept the golden chain by which many men are bound.

Commentary
The golden chain (srinka) referred to in this verse is not the necklace that Yama gave to Naciketa.
The boy accepted that gift, and thus the rejected necklace, or golden chain, mentioned in this
mantra is metaphorical.

Mantra 4

duram ete viparite vishuci

avidya ya vidyeti jnata

vidyabhipsinam naciketsam manye

na tva kama bahvo lolupantah

Translation

The wise know knowledge (vidya) and ignorance (avidya) to be separated by an immense gulf. I think
Naciketa is a seeker of transcendental knowledge, for you had no desire for many desirable sense
objects.

Mantra 5

avidyayam antare vartamanah

svayam dhirah panditam manyamanah

dandramyamanah pariyanti mudha

andhenaiva niyamana yathandhah

Translation

Residing in the midst of ignorance, but considering themselves to be learned scholars, the grossly
foolish stagger round and round like blind men led by the blind.

Mantra 6

na samparayah pratibhati balam

pramadyantam vitta-mohena mudham

ayam loka nasti para iti mani

punah punar vasham apadyate me

Translation

The Lord, the bestower of liberation, does not enlighten the puerile fool who is stupified by the
delusion of worldly opulence. He who thinks: ‘There is nothing superior to this world’, falls again and
again under my power

Mantra 7

shravanayapi bahubhir yah na labhyah

shrinvanto’pi bahavo yam vidyuh

ashcaryo vakta kushalo’sya labhdash-

caryo jnata kushalanushishtah

Translation

Many never hear about the Lord, while many who do, do not truly know Him. One who speaks about
Him is rarely found, one who has conceived of Him is ingenious, and one who truly knows Him is
uncommon, though instructed by an expert teacher.

Mantra 8

na narenavarena prokta esha

suvijneyo bahuda cintyamanah

ananya-prokte gatir atra nasty

aniyan hy atarkyam anupramanat

Translation

The Lord, who is replete with scriptural characteristics, as conceived by the Vedic scriptures, cannot
be well understood when spoken of by a polluted, materialistic man. Nor is there any prospect of
perfection for one who thinks himself nondifferent from the Lord. The Supreme Being is beyond the
scope of hypothesis, being smaller than the atomic individual souls (in His immanent feature).
Commentary

Madhva declares the word ananya to indicate one who does not differentiate between himself and
the Lord. If such foolish people, in the madness of their dalliance with the deluding potency of the
Lord, declare themselves to be God, and teach their delusions to others, then there can be no
understanding of the Supreme Spirit between them. According to the Brahma Vaivarta Purana, one
who does not know the difference between the jiva and Lord Vishnu, and those who accept the
teachings of such a person, can never obtain transcendental knowledge a long as they entertain such
misconceptions.

Mantra 9

naisha tarkena matir apaneya

proktanyenaiva sujnanaya prestha

yam tvam apah satya-dhritir batasi

tvadrin no bhuyan naciketah prashta

Translation

This faith that you have cannot be destroyed by mundane wrangling, and the Lord is easily known
when described by a theist, dear boy. Verily, you are firmly fixed in the Absolute Truth. There are
few like you, O seeker of the truth.

Mantra 10

janamy ahagm shevadhir iyt anityam

hy adhruvaih prapte hi dhruvam tat

tato maya naciketash cito’gnir

anityaih praptavan asmi nityam

Translation

I know a veritable treasure, viz. The eternal Supreme Person, Lord Vishnu. He is never obtained by
those who lack consistency. Thus, O Naciketa, have I meditated upon Him who is manifest as sacred
fire, and have thereby obtained Him.
Commentary

Yama offered various treasures to Naciketa and the boy displayed mature discrimination by refusing
them all. Yama was thus prepared to reveal to him what he considered to be his real treasure – Lord
Vishnu. While the Lord is the master of all, He gives Himself to those who cherish Him in their heart
of hearts as the sole object of their love. Thus Yama obtained the Lord, not exactly by his meditation
upon Him, but by his unwavering devotion. The word which indicates Lord Vishnu in this verse is
anitya. The prefix a is one of Vishnu’s many names, and nitya means ‘eternal’; therefore anitya
means ‘the eternal Lord Vishnu’. Yama thus indicates that his ‘treasure’ is not subject to decay or
destruction, unlike the worldly treasures he had just proffered to Naciketa. The adhruvaih
mentioned in the last quarter of this mantra are the material sense organs, which are non-eternal.
Yama affirmed that he attained the Lord even by the means of his temporary eyes, ears, hands and
so forth.

Mantra 11

kamasyaptim jagatah pratishtham

krator anantyam abhayasya param

stomam mahad-urugayam pratishtham

drishtva dhritya dhiro naciketo’tyasrakshih

Translation

He is the fulfillment of all desires, the foundation of the universe, the eternal refuge of the
performers of sacrifice, the transcendence of fear, the mighty object of the Vedic hymns, and, having
conceived of Him and held fast to that conception, O Naciketa, you have forsaken all mundane
allurements.

Commentary

The words krator-anantyam in this verse may be interpreted as ‘He who is infinite knowledge’. Since
knowledge of Godhead is boundless, H can never be fully known from the Vedas. The words stomam
mahat can also be taken to mean ‘greater than the Vedas’. If it be said that this mantra could equally
describe the jiva, then the equality of the jiva and the Supreme Lord is denied elsewhere. In the
Mundakopanishad, for example, it is stated:

pranavo dhanuh sharo hy atma

brahma tal lakshyam ucyate

“The syllable Om is the bow, the soul is the arrow, and Brahman is the target, it is said”.
(Mundakopanishad 2.2.4)

Here the individual soul is compared to an arrow and Brahman to a target.No one in their right mind
would suggest that an arrow and its target were at any time identical, not even when the arrow has
found its mark. Such examples are found throughout the scriptures.

Mantra 12

tam durdarsham gudham anupravishtam

guhahitam gahvareshtam puranam

adyatma-yogadhigamena devam

matva dhiro harsha-shokau jahati

Translation

He is difficult of comprehension, for He has secreted Himself in the region of the heart of the
individual souls, keeping Himself hidden there. He is the oldest Person, and is realised by the process
by which one attains union with Him. Those sober individuals who realise the Lord transcend
material happiness and distress.

Commentary

The liberated sols are called gahvara because the depth of understanding required to know them in
truth is beyond the conceptualising power of the souls bound by the Lord’s deluding energy. Thus
the word gahvareshtam indicates that the Lord dwells especially in the liberated souls.

Mantra 13

etac chrutva samparigrhya martyah

pravrihya dharmyah anum etam apya

sa modate modaniyagm hi labdhva

vivrita sadma naciketasam manye

Translation

Having heard this (teaching regarding the Supreme Being), and fully grasping it withal, the embodied
soul, upon destroying the misconception of nondistinction between the Lord and the atomic jiva,
attains the subtle possessor of personal characteristics, Lord Vishnu. He then experiences bliss,
because he has attained Him who is the veritable source of all bliss. The gate to Vaikuntha has
opened to naciketa in my opinion.

Commentary

The attainment of Vaikuntha mentioned in this verse does not entail the individual souls losing their
identity in the Supreme Soul. Those souls who attain to loving union with the Lord, with one of the
five possible ecstatic sentiments, retain their individuality eternally.

Mantra 14

anyatra dharmad anyatradharmad anyatrasmat kritakritat

anyatra bhutac ca bhavyac ca yat tat pashyasi tadvada

Translation

Different to the pious, different to the impious, different to this world of cause and effect, different
to that which was and different to that which will be – that is Lord Vishnu. As you see Him, speak
then of Him!

Mantra 15

sarve veda yat padam amananti

tapagmsi sarvani ca yad vadanti

yad icchanto brahmacaryam caranti

tat te padagm samgrahena bravimi

om ity etat
Translation

That form which all the Vedas indicate, and all the penances they describe to realise it, and desiring
which the brahmacaris study and maintain celibacy, shall I describe to you in brief: it is called ‘om’.

Commentary

The transcendental form described by all the Vedas, which is the form of the Supreme Lord, Vishnu,
is the highest entity, and is composed of eternity, cognition and bliss. That Vishnu is the Supreme,
and is the object of meditation of great ascetics who envisage Him as such, is confirmed in the Rg
Veda (1.22.20) as follows:

om tad vishno paramam padagm

sada pashyanti surayah

diviva cakshur-atatam

tad vipraso vipanyavo jagrivagm sa

samindhate vishnor yat paramam padam

“Just as the sun’s rays in the heavens are extended to the mundane organ of light, so do the godly
souls always look to the abode of Lord Vishnu, which is supreme. Inasmuch as such twice-born men
are worthy of praise and are awake to the spiritual stratum, they are able to exhibit the Supreme
Abode, which is Lord Vishnu’s.”

As for the syllable Om, the following is found in the Gita (17.23-24):

om tat sad iti nirsesho

brahmanas tri-vidhaa smritah

brahmanas tena vedash ca

yajnas ca vihitah pura

tasmad om ity udahritya

yajna-dana-tapah-kriyah

pravartante vidhanoktah

satatam brahma-vadinam

“From the beginning of creation, the words om tat sat were used to indicate the Supreme Absolute
Truth. These three symbolic representations were uttered by brahmanas while chanting the hymns
of the Vedas and during sacrifices for the satisfaction of the Supreme. Thereafter, transcendentalists
undertaking performances of sacrifice, charity, and penance in accordance with scriptural
regulations begins always with ‘om’to attain the Supreme.”

The Rg Veda also states:

om ityeda bramano nedishtam nama

“The word ‘om’ really indicates the Supreme Spirit.”

In the Bhagavad-Gita, Krishna declares:

pranavah sarva-vedeshu

“I am the syllable ‘om’ (pranava) in all the Vedic mantras.”

Thus om is identical to the Supreme Brahman, Krishna, whose extension is Vishnu or Narayana.
Further to this, the Gosvamia of Vrindavana have analysed the constituent sound particles of om,
which properly comprises the letters a,u and m, as follows:

a-karenocyate krishnah

sarva-lokaika-nayakah

u-karenocyate radha
ma-karo jiva-vacakah

“By the letter a, Krishna, who is the master of all living entities, is indicated. By the letter u His
internal potency, Radha, is indicated. The jivas are signified by the letter m.”

Mantra 16

etad dhy evaksharam brahma

etad evaksharam param

etad dhy evaksharam jnatva

yo yad icchati tasya tat

Translation

That syllable is verily Brahman, that syllable is the Supreme. Upon knowing that selfsame syllable
(which is Vishnu) – whatever one desires, it is his.

Commentary

That om and the Supreme Lord are one is proven above. That Vishnu, the plenary expansion of
Krishna, is the Supreme Brahman, is proven by the following verses, addressed to Lord Krishna, from
the Bhagavad-Gita (10.12-13)

param brahma param dhama

pavitram paramam bhavan

purusham shashvatam divyam

adi-devam ajam vibhum

ahus tvam rishayah sarve

devarshir naradas tatha

asito devalo vyasah

svayam caiva bravimi me

“Arjuna said: You are the Supreme Brahman, the ultimate, the Supreme abode and purifier, the
Absolute Truth and the eternal divine person. You are the primal God, and the unborn and
all-pervading beauty. All the great sages such as Narada, Asita, Devala and Vyasa proclaim this of
You...”

Mantra 17

etad alambanagm shreshtham

etad alambanam param

etad alambanam jnatva

brahma-loke mahiyate

Translation

That (Vishnu) is the highest resort, he is the supreme refuge. Knowing that refuge, one is glorified by
entrance into the spiritual world.

Mantra 18

na jayate mriyate va vipashcin

nayam kutashcin na babhuva kashcit

ajo nityah shashvato’yam purano

na hanyate hanyamane sharire

Translation

The wise neither take birth nor die (having attained salvation), nor does the Lord – in any place or at
any time. Th embodied souls are likewise unborn, eternal, undying, and ancient; they do not die
though the body is slain
Commentary

The Bhagavad-gita, which is grounded upon Upanishadic principles, contains a verse spoken by lord
Krishna almost identical to the above (2.20):

na jayate mriyate va kadacin

nayan bhutva bhavita va na bhuyah

ajo nitya shashvato’yam purano

na hanyate hanyamane sharire

The meaning of this text is as above. The only difference in the version of Kathopanishad is in the
employment of the word vipashcit, which indicates one possessed of real knowledge. Such a soul,
having attained elevation to the spiritual stratum, is never born again in this world, nor does he
again suffer the pangs of death. Factually, the atma is never born, for by its constitution it is
deathless. The difference between the bound souls and the liberated souls is that the bond souls
assume various material bodies, which are naturally prone to decay, disease and accident. The
liberated souls never have to undergo such distressing experiences.

Mantra 19

hanta cen manyate hantugm

hatash cet manyate hatam

ubhau tau na vijanitau

nayagm hanti na hanyate

Translation

If a slayer thinks to kill, or his victim thinks himself slain they neither comprehend, for the soul does
not slay nor is slain.

Commentary

This verse is also echoed in the Bhagavad-gita (2.19):

ya enam vetti hantaram

yashcainam manyate hatam

ubhau tau na vijanito

nayam hanti na hanyate

the meaning of this verse is as above. It is to be noted that such statements of scripture are not
meant to encourage the unnecessary slaughter of innocent souls. The Vedas therefore declare: ma
himsyat sarva-bhutani – ‘Do not hurt any living being.’

Mantra 20

anor aniyan mahato mahiyan

atmasya jantor nihito guhayam

tam akratuh pashyati vita-shoko

dhatuh prasadan mahimanam atmanah

Translation

Smaller than the atom, greater than the greatest, the Supreme Self secretly resides even within the
core of the atomic soul (the jiva). When the devotee beholds Him he is freed from lamentation, and
by the grace of the Lord (Dhatri) he realises the superiority of the Supreme Soul.

Commentary

The last hemistich of this verse is sometimes taken to mean that the greatness of the individual soul
is realised by the devotee – as if it were identical with the Supreme Soul. The word atmanah does
not have the possessive termination, which would indicate that the greatness referred to pertains to
the jiva, rather, it has the ablative termination, which indicates that the Oversoul is greater than the
jiva. Thus the words mahimanam atmanah mean that Lord Vishnu, who is sometimes referred to as
jivat-mahima, is greater than the jiva.

Mantra 21

asino dura vrajati

shayano yati sarvatah

kas te madamada deva

mad anyah jnatum arhati

Translation

He walks though sitting, and though He reclines (upon His bedstead) He goes everywhere. Who,
other than someone like me, is able to comprehend the Lord, who is the bestower ofjoy and grief?

Commentary

The Godhead id not limited by subordinate entities such as time and space. Thus He is
simultaneously present in all parts of His domain, and can perform innumerable, simultaneous fats in
His unlimited spiritual forms. Because of His extraordinary and inconceivable power, Vishnu is able
to bring about contradictory occurrences. Thus His possessing spiritual form should not be taken as
in any way limiting His greatness or His transcendence of things mundane. Only a small intellect,
devoid of conceptualising ability, would denounce God’s spiritual body as a curtailment of His
absolute supremecy. Yama, and those like him, are alone able to know the Supreme Lord to any
extent. Such knowledge is the monopoly of the devotees, as is confirmed in the Bhagavad-gita
(18.55):

bhaktya mam abhijanati

yavan yash casmi tattvatah

tato mam tattvato jnatva

vishate tad anantaram

“One can understand Me (Vishnu) as I am, as the Supreme Personality of Godhead, only by
devotional service. And when one is in full consciousness of Me by such devotion, he can enter into
the kingdom of God.”

Mantra 22

ashariragm sharireshv

anavasthesv avasthitatam
mahantam vibhum atmanam

matva dhiro na shocati

Translation

Knowing the mighty Lord of the individual souls to dwell, without any material body, within these
temporary bodies (as the companion of the embodied jiva), the sober do not lament (the passing of
the jiva from one body at death).

Mantra 23

nayam atma pravacanena labhyo

na medhaya na bahuna shrutena

yam evaiva vrinute tena labhyas

tasyaiva atma vivrinute tanugm svam

Translation

The Supreme Soul (and the individual soul) cannot be grasped by hearing discourses (thereon), nor
by intellectual endeavour, nor by perusing many scriptures. Only one whom the Lord selects can
comprehend Him. Indeed, He reveals His personal, transcendental form to such a person.

Mantra 24

navirato dushcaritan

nashanto nasamahitah

nashanta-manaso vapi

prajnanenainam apnuyat

Translation
He who is detached from evil conduct, who is not agitated, who is not lacking in single-mindedness,
and whose mind is not disturbed, may attain the Supreme Soul by dint of transcendental knowledge.

Mantra 25

yasya brahma ca kshatram ca

ubhe bhavata odanahe

mrityur yasyopasecanam

ka ittha veda yatra sah

Translation

How can one know where He resides (viz. Vaikuntha) when Brahma (the lord of the brahmanas) and
Vayu (lord of the kshatriyas) are both His boiled rice, and Rudra (Mrityu) His condiment (sprinkled
ghee)?

Commentary

In the second section of Kathopanishad, Yamaraja has described the spiritual path, and the
super-exellence of the Supreme Soul, Vishnu, who is a plenary emanation of the fountainhead of all
extensions of Godhead, Lord Krishna. In addition, he has detailed he qualification for one who
desires knowledge of that sublime Personality.

His concluding words, meant to illustrate the awesome and inscrutable glory of Vishnu, and His
spiritual abode of Vaikuntha, should be compared with such English idioms as: ‘He is but a fig in
comparison with so-and-so.’ Brahma, Vayu and Rudra are undoubtedly highly illustrious and potent
relative to the ordinary, puny inhabitants of the mundane universe, yet they are but steamed rice
and butter in comparison with their Author. Since such beings as these wield powers inconceivable
to lesser creatures, and are thus truly beyond our comprehension, how could a mere child enter into
an understanding of the kingdom of the Greatest Being of all, in comparison to whom Brahma the
creator, Vayu the wind god, and Rudra the destroyer, are insignificant?

Thus Ends The Second Part Of The Kathopanisad

Part 3
Mantra 1

ritam pibantu sukritasya loke

guham pravishto parame paradhe

chaya-tapau brahmavido vadanti

pancagnayo ye ca trnaciketah

Translation

(Yama said:) Two aspects of the Godhaed imbibe the fruits of good works in the world of matter. He
enters the heart cavity (of embodied jivas for that purpose, and sits) upon the vital airs (which
circulate therein). Those who maintain the five huosehold fires and have thrice performed the
Naciketa sacrifice, or who are knowers of Brahman, speak of (the two features of the Lord) as the
‘shade’ and the ‘sun’.

Commentary

The Godhead is both the soul of the universe and the Oversoul who acompanies the jivas (atma and
antaratma). The Lord, according to Madhva, is thus able to imbibe the good fruits of all works, or
karma. It may be argued that if the Lord imbibes the fruits of good deeds that He must also suffer for
the evil ones. But this is not so, for He is the controller of matter and is never subject to its
governance. The jiva, however, must suffer or enjoy according to the nature of is actions. The Lord
has two features according to the condition of the souls with whom He deals; to the saintly, who are
set upon attaining loving union wit hHim despite all difficulties, He is like the cooling shade, and to
the atheists, who are always bent upon doing evil, He islike the scorching sun.

Mantra 2

yah setur ijananam aksharam brahma yat param

abhayam titirsham param naciketagm shakemahi

Translation

I know the imperishable Supreme Brahman, Lord Vishnu (the indwelling Deity of) the Naciketa
sacrifice. He is the shelter from fear for His devotees, who are desirous of traversing (the ocean of
material afliction and attaining) the far shore, viz. Vaikuntha.
Commentary

The word setu in this verse is wrongly interpreted by the monists to mean ‘bridge’. Thus they
imagine that Vishnu is some kind of stopgap between the worshipper and impersonal Brahman. The
word setu, however, means ‘refuge’in this context – He is the refuge of His devotees. The former
interpretation is sheer fantasy, otherwise the word brahma would not be expressed in the
nomnative.

Mantra 3

atmanagm rathinam viddhi

shariragm ratham eva ca

buddhim tu sarathim viddhi

manah pragraham eva ca

Translation

Know the jiva to be like one seated upon a chariot, and the body to be the chariot itself. Know the
intelligence to be the charioteer and the mind to be the reins.

Mantra 4

indriyani hayan ahur

vishayagms teshu gocaran

atmendriya-mano-yuktam

bhoktety-ahur manishnah

Translation

The wise declare the senses to be the horses and the sense objects to be the road on which (they
run). They say the soul yoked to the senses by the mind experiences pleasure and grief.

Mantra 5
yas tv avijnanavan bhavati

ayuktena manasa sada

tasyendriyany avashyani

dushtashva iva saratheh

Translation

But he who is without discrimination is like one who has lost the reins: his senses are uncontrollable,
like a driver’s ill-behaved steeds.

Mantra 6

yas tu vijnanavan bhavati

yuktena manasa sada

tasyendriyani avashyani

sad-ashva iva saratheh

Translation

But one who is possessed of wisdom born of experience, and whose mind is always held in rein, has
subdued his senses like a driver’s well trained steeds.

Mantra 7

yas tv avijnanavan bhavati

amanskah sada’shucih

na sa tat-padam apnoti

sagmsaram cadhigacchati

Translation
On the other hand, one who is an ignoramus, who is unmindful (of spiritual matters), and is ever
impure, does not attain the transcendental station of Vishnu, and is subjected to recurrent birth and
death.

Mantra 8

yas tu avijnanavan bhavati

samanskah sada shucih

sa tu tat-padam apnoti

yasmad bhuyo na jayate

Translation

But one who possesses transcendental knowledge, who is equipoised, and is always pure at heart,
verily, he attains the abode of Lord Vishnu, from whence he never returns.

Mantra 9

vijnana-sarathir yas tu

manah pragrahavan narah

so’dhvanah param apnoti

tad-vishnoh paramam padam

Translation

One who has realised knowledge of the Absolute as his charioteer and who takes his mind in rein,
reaches the limit of the road (of material bondage) and attains the Supreme Destination, the abode
of Lord Vishnu, the Personality of Godhead.

Mantra 10

indriyebhyah para hy artha

arthebhyash ca param manah

manas tu para buddhir

buddher atma mahan-parah

Translation

The objects of perception are superior to the senses thereof, and the mind is superior to the objects
of perception; the intelligence is superior to the mind, but the soul is superior by far to the
intelligence.

Commentary

Madhvacarya interprets this verse as follows:

“The demigods presiding over the objects of perception are superior to the Devas of the senses. The
demigods presiding over he mind are superior to the Devas of the object sof perception. Greater
than the Devas of the mind is the goddess of intellect, Sarasvati; but greater still than she is the
Supreme Lord, Vishnu.”

Mantra 11

mahatah paarm avyaktam

avyaktat purushah parah

purushan na param kimcit

sa kashtha para gatih

Translation

The unmanifest, impersonal feature of the Godhead (the avyakta) is superior to the material
aggregate (the Mahat- Tattva); th ePersonality of Godhead (the Purusha) is superior to the avyakta –
nothing is superior to the Purusha. He is the Ultimate Entity – the Supreme Destination.

Commentary

The monists advocate the supremecy of the avyakta, the impersonal Brahman, over all other
manifestations of cognitive existence. Yet even the commander-in –chief of the impersonalists,
Sankara, acknowledges the superiority of the Personality of Godhead: narayanah paro’vyaktat –
“Narayana (Vishnu) is superior to the unmanifest Brahman (the avyakta).” And Krishna, the original
self of Narayana, confirms His supremacy over the avyakta in the Bhagavad-gita (14.27):
brahmano hi pratishthaham

amritasyavyayasya ca

shashvatasya ca dharmasya

sukhasyaikantikasya ca

“I am the basis of the impersonal Brahman, which is the constitutional position of happiness, and
which is immortal, imperishable and eternal.”

Mantra 12

esha sarveshu bhuteshu

gudhatma na prakashate

drishyate tv-agryaya buddhya

sukshmaya sukshma-darshibhih

Translation

Though the Supreme Soul secretes Himself within the core of all living beings, He does not manifest
Himself (to all and sundry). He is perceived only by those with superlative intelligence and purified
vision.

Mantra 13

yacched van-manasi prajnas

tad yacchej jnana atmani

jnanam atmani mahati

niyacchet tad yacchec chanta atmani

Translation

Let the wise meditate upon the (demigods presiding over the) faculty of speech as subordinate to
the (Devas of the) mind. Let them meditate upon the (demigods that govern the) mind as
subordinate to the personification of intellect (Sarasvati). Let them meditate upon the
personification of intellect (Sarasvati) as subordinate to the personification of the material aggregate
(Brahma). Let them meditate upon them (the Devas of the material aggregate) as subordinate to
Rama (the consort of the Godhead), and upon her as subordinate to the Supreme Soul (Vishnu).

Commentary

The items not directly mentioned in this verse are to be construed by inference based on the proper
understanding of Vedic scripture. Sarasvati, the consort of Brahma, is worshipped to this day as the
presiding deity of learning; in that sense she is ‘jnana-atma’, the personification of knowledge
(jnana). Rama is the embodiment of the Lord’s cognitive potency, and the material cosmos owes its
existence to the pastime of the Lord’s dalliance with her.

Mantra 14

uttishthata jagrata prapya varan nibhodata

kshurasya dhara nishita duratyaya durgam pathas tat kavayo vadanti

Translation

Arise! Awaken, and having obtained an elevated soul (as your preceptor), learn the spiritual truths
from him! The (spiritual) path is difficult to traverse, for it is like a whetted razor’s edge. The sages
say it is beset with thorns.

Mantra 15

ashabdam asparsham arupam avyayam

tatha’rasam nityam agandhavac ca yat

anady-anantam mahatah param dhruvam

nicayya tan mrityu-mukhat pramucyate

Translation

Having realised Him who is neither material sound nor touch, who is devoid of material form and (is
thus) without decay, who, furthermore, is neither taste nor scent (as perceived by material organs),
who is beginningless, unlimited, and superior to the mundane energies without a doubt – having
realised Him, one is delivered from the jaws of death.

Mantra 16

naciketam upakhyanam

mrityu-proktagm sanatanam

uktva shrutva ca medhavi

brahma-loke mahiyate

Translation

(The shruti said:) The wise person who recites or lends ear to the history of Naciketa and the eternal
teachings of the personality of death (Yama), is glorified in the spiritual world.

Mantra 17

ya imam paramam guhyam

shravayed brahma-samsadi

prayatah shraddha-kale va

tad anantyaya kalpate

tad anantyaya kalpate iti

Translation

One who recites this supremely confidential treatise in the assembly of transcendentalists, or who
recites it with devotion (to the Godhead) during the performance of the shraddha ceremony, is fit
for eternal life – he is fit for eternal life!

Thus Ends The Third Part Of Kathopanisad

End Of Chapter One