ॐ

कठोपनिषद्

The three Śāntis are to ward off tāpatraya — obstacles from within oneself (ādhyātmika), obstacles of beings around (ādhibhautika), and obstacles from cosmic beings or natural forces (ādhidaivika).

Mantra is defined as “मननात् उच्चारणात् त्रायते इति मन्त्रः” — that which protects by contemplation or pronunciation. Om is the वाचिक-प्रतीक of God because it contains everything. It has three syllables — अ, उ, म् — and their pronunciation uses the entire gamut of the voice-producing apparatus. Since all words are pronounced using the same voice apparatus, all words are therefore included in Om. ॐ इति ब्रह्म — says the Taittirīya Upaniṣad. Words represent objects. “वाचारम्भणं विकारो नामधेयं” — says the Chāndogya Upaniṣad — all creation (SSRRG) is only a name uttered by speech. Every object is denoted by a name, which is the representation of that particular form of SSRRG. Therefore, all objects are their respective names. And since all names are pronounced by some portion of the voice apparatus, which Om uses in its entirety, all names are within Om, and therefore all objects, being SSRRG represented by names, are also in it.

With Om, we are invoking सर्वात्मा, सर्वान्तर्यामी — अन्तः स्थित्वा यमयति — the inner controller. We are invoking God within and without, to remove obstacles so that studies go unhindered.

Avatu — protect both of us together — student and teacher. Both exist together; only when one is there, the other exists. How does the Lord protect both? Only when there is joy in jñāna-vyavahāra. भुज् is to enjoy — may we enjoy this learning together. There should be joy in learning which will open up focus, learning and teaching skills or aptitude, benefiting both the teacher and the student.

How will the enjoyment be there? Only when energy and effort is put. Both teacher and student put effort in learning, which gives joy. The first part conveys rakṣaṇa — protection — not just physically, but also bhāvanā — longing for knowledge, devotion to teacher, love for student, etc. The second part conveys pālana — nourishment.

What is the result of this effort? Niḥsaṁśaya-jñānam — doubtless knowledge will manifest. So tejasvī — effulgence — be there. Whatever we studied, let it manifest in life. Reception, retention, and recollection — three aspects of knowledge.

“May we not hate each other” — both student and teacher should feel love for each other, only then learning and teaching manifests well and bears fruit in life. Student should have gratitude for the teacher, because it shows eagerness for knowledge and hence gratitude to the giver. Teacher should have love for the student so that all efforts are made to make the student understand. No jealousy, etc.

What is a bhāṣya?
सूत्रार्थो वर्ण्यते यत्र वाक्यैः सूत्रानुसारिभिः।
स्वपदानि च वर्ण्यन्ते भाष्यं भाष्यविदो विदुः॥
Those who are exemplary in the art of bhāṣya know this to be bhāṣya: where the meaning of sūtra is explained by words that follow the sūtra. Each word is explained in detail, of its various possible meanings and which meaning is best suited for the context. In this explanation, whatever words were used by the bhāṣya are also explained.

What is a sūtra?
अल्पाक्षरम् असन्दिग्धम् सारवद् विश्वतोमुखम्।
अस्तोभम् अनवद्यं च सूत्रं सूत्रविदो विदुः॥
A sūtra is defined as having few syllables (alpākṣaram), being unambiguous (asandigdham), full of essence (sāravat), applicable in all directions (viśvatomukham), without redundancy (astobham), and blameless (anavadyam).

ॐ नमो भगवते वैवस्वताय मृत्यवे ब्रह्मविद्याचार्याय, नचिकेतसे च ।

ॐ नमः = salutations, भगवते वैवस्वताय = to the Lord Vaivasvata, मृत्यवे = to Death, ब्रह्मविद्याचार्याय = to the teacher of Self-knowledge, नचिकेतसे = Naciketa, च = and

OM, Salutations to the Death, the teacher of knowledge of Brahman, Lord Yama and to Naciketa.

अथ काठकोपनिषद्वल्लीनां सुखार्थप्रबोधनार्थमल्पग्रन्था वृत्तिरारभ्यते । सदेर्धातोर्विशरणगत्यवसादनार्थस्योपनिपूर्वस्य क्विप्प्रत्ययान्तस्य रूपमिदम् ‘उपनिषत्’ इति । उपनिषच्छब्देन च व्याचिख्यासितग्रन्थप्रतिपाद्यवेद्यवस्तुविषया विद्या उच्यते । केन पुनरर्थयोगेनोपनिषच्छब्देन विद्योच्यत इति, उच्यते । ये मुमुक्षवो दृष्टानुश्रविकविषयवितृष्णाः सन्तः उपनिषच्छब्दवाच्यां वक्ष्यमाणलक्षणां विद्यामुपसद्योपगम्य तन्निष्ठतया निश्चयेन शीलयन्ति तेषामविद्यादेः संसारबीजस्य विशरणाद्धिंसनाद्विनाशनादित्यनेनार्थयोगेन विद्योपनिषदित्युच्यते । तथा च वक्ष्यति ‘निचाय्य तं मृत्युमुखात्प्रमुच्यते’ (क. उ. १ । ३ । १५) इति । पूर्वोक्तविशेषणान्वा मुमुक्षून्परं ब्रह्म गमयतीति च ब्रह्मगमयितृत्वेन योगाद्ब्रह्मविद्या उपनिषत् । तथा च वक्ष्यति ‘ब्रह्म प्राप्तो विरजोऽभूद्विमृत्युः’ (क. उ. २ । ३ । १८) इति । लोकादिर्ब्रह्मजज्ञो योऽग्निः, तद्विषयाया विद्याया द्वितीयेन वरेण प्रार्थ्यमानायाः स्वर्गलोकफलप्राप्तिहेतुत्वेन गर्भवासजन्मजराद्युपद्रवबृन्दस्य लोकान्तरे पौनःपुन्येन प्रवृत्तस्यावसादयितृत्वेन शैथिल्यापादनेन धात्वर्थयोगादग्निविद्यापि उपनिषदित्युच्यते । तथा च वक्ष्यति ‘स्वर्गलोका अमृतत्वं भजन्ते’ (क. उ. १ । १ । १३) इत्यादि । ननु चोपनिषच्छब्देनाध्येतारो ग्रन्थमप्यभिलपन्ति — उपनिषदमधीमहे उपनिषदमध्यापयाम इति च । नैष दोषः, अविद्यादिसंसारहेतुविशरणादेः सदिधात्वर्थस्य ग्रन्थमात्रेऽसम्भवाद्विद्यायां च सम्भवात् ग्रन्थस्यापि तादर्थ्येन तच्छब्दत्वोपपत्तेः ‘आयुर्वै घृतम्’ (तै. सं. २ । ३ । ११) इत्यादिवत् । तस्माद्विद्यायां मुख्यया वृत्त्या उपनिषच्छब्दो वर्तते, ग्रन्थे तु भक्त्येति । एवमुपनिषन्निर्वचनेनैव विशिष्टोऽधिकारी विद्यायाम् उक्तः । विषयश्च विशिष्ट उक्तो विद्यायाः परं ब्रह्म प्रत्यगात्मभूतम् । प्रयोजनं चास्या आत्यन्तिकी संसारनिवृत्तिर्ब्रह्मप्राप्तिलक्षणा । सम्बन्धश्चैवम्भूतप्रयोजनेनोक्तः । अतो यथोक्ताधिकारिविषयप्रयोजनसम्बन्धाया विद्यायाः करतलन्यस्तामलकवत्प्रकाशकत्वेन विशिष्टाधिकारिविषयप्रयोजनसम्बन्धा एता वल्ल्यो भवन्तीति । अतस्ता यथाप्रतिभानं व्याचक्ष्महे ॥

अथ = now, काठकोपनिषद् वल्लीनां = of the काठकोपनिषद् sections, सुखार्थप्रबोधनार्थम् = for the understanding of the subject with ease, अल्पग्रन्था = a short scripture, वृत्तिः = meaning, आरभ्यते = begun, सदेः धातोः = of the धातु सद्, विशरण-गति-अवसादन-अर्थस्य = destruction, lead, loosening, उपनिपूर्वस्य = उप and नि prefixes, क्विप्प्रत्ययान्तस्य = suffix of क्विप् (to convert a verb to noun, added and removed), रूपम् इदम् ‘उपनिषत्’ इति = this is the form of the word Upanishad, उपनिषद् शब्देन च = and by the word Upanishad, व्याचिख्यासित-ग्रन्थ-प्रतिपाद्य-वेद्य-वस्तु-विषया = which has its subject (विषय) that object (वस्तु) which is to be known (वेद्य), which has been explained (प्रतिपाद्य) in the scripture (ग्रन्थ), which we want to comment upon (व्याचिख्यासित), विद्या = knowledge, उच्यते = is said, केन पुनः = again how, अर्थयोगेन उपनिषद् शब्देन = by the combination of the meanings, the word Upanishad, विद्या = knowledge, उच्यते इति = is said, उच्यते = is said, ये मुमुक्षवः = those desirous of liberation, दृष्ट-अनुश्रविक-विषय-वितृष्णाः = dispassionate of objects of here (दृष्ट - experienced here) and hereafter (अनुश्रविक - has been heard), सन्तः = are, उपनिषद् शब्दवाच्यां = indicated by the word Upanishad, वक्ष्यमाण-लक्षणां = whose characteristics will be explained, विद्याम् = knowledge, उपसद्य उपगम्य = having approached, तन्निष्ठतया = by abiding, निश्चयेन शीलयन्ति = practise by determination, तेषाम् = for them, अविद्यादेः = ignorance-desire-action (अविद्या-काम-कर्म), संसारबीजस्य = which is cause of samsara, विशरणात् = due to destruction, हिंसनात् = to kill/attack, विनाशनात् = due to destruction, इति अनेन अर्थयोगेन = by this combination of the meanings, विद्या = knowledge, उपनिषद् इति = Upanishad, उच्यते = is said, तथा च वक्ष्यति = and it says, ‘निचाय्य तं मृत्युमुखात्प्रमुच्यते’ (क. उ. १ । ३ । १५) इति = having known that, he escapes from samsara, पूर्वोक्तविशेषणान् = those endowed with qualifications previously stated (दृष्ट-अनुश्रविक-विषय-वितृष्णाः), वा = or, मुमुक्षून् = those desiring liberation, परं ब्रह्म = Supreme Brahman, गमयति इति = to make (them) reach, च = and, ब्रह्मगमयितृत्वेन = because of it leading to Brahman, योगात् = due to the meaning, ब्रह्मविद्या = knowledge of Brahman, उपनिषत् = Upanishad, तथा च वक्ष्यति = and thus it has been said, ‘ब्रह्म प्राप्तो विरजोऽभूद्विमृत्युः’ (क. उ. २ । ३ । १८) इति - devoid of ignorance (रजस्), reaches Brahman going beyond death, लोकादिः = the source of the gross world (विराट् - consciousness associated with totality of gross world, विराट् is also called अग्निः), ब्रह्मजज्ञः = born of Brahma, Hiranyagarbha (consciousness associated with totality of subtle world), यः = which, अग्निः = the fire, तद्विषयायाः विद्यायाः = of the subject of that knowledge,  द्वितीयेन वरेण = by the second boon, प्रार्थ्यमानायाः = asking for, स्वर्गलोकफलप्राप्तिहेतुत्वेन = by being the cause of attainment of वैराजलोक, गर्भवासजन्मजराद्युपद्रवबृन्दस्य = collection of troubles such as residing in a womb, subject to birth, old age etc., लोकान्तरे = in this human world (compared to वैराजलोक this is other world), पौनःपुन्येन प्रवृत्तस्य = of happening continuously again and again, अवसादयितृत्वेन = due to the nature of being decay, शैथिल्यापादनेन = by the nature of going into tatters, धात्वर्थयोगात् = due to the meaning of the root, अग्निविद्या = Virat-upasana, अपि = also, उपनिषद् इति = Upanishad, उच्यते = is said, तथा च वक्ष्यति = and so it is said, ‘स्वर्गलोका अमृतत्वं भजन्ते’ (क. उ. १ । १ । १३) इत्यादि = the dwellers of heaven enjoy immortality, ननु = isn’t, च = and, उपनिषद् शब्देन = by the word Upanishad, अध्येतारः = those who study, ग्रन्थम् = scripture, अपि = also, अभिलपन्ति = indicate, उपनिषदम् अधीमहे = we are studying Upanishad, उपनिषदम् अध्यापयामः इति = we are teaching Upanishad, च = and, न एषः दोष = there is no fault here, अविद्यादि-संसारहेतु-विशरणादेः = the loosening, destruction and leading to the goal that removes the cause of samsara, ignorance-desire-action, सदिधात्वर्थस्य = the meaning of the धातु सद्, ग्रन्थमात्रे = by scripture alone, असम्भवात् = due to being not possible, विद्यायां = in knowledge, च = and, सम्भवात् = due to possibility, ग्रन्थस्य = of scripture, अपि = also, तादर्थ्येन = meant for purpose, तत् = that, शब्दत्वोपपत्तेः = by the word appropriately, ‘आयुर्वै घृतम्’ (तै. सं. २ । ३ । ११) इत्यादिवत् = ‘ghee indeed is life’ just as, तस्मात् = therefore, विद्यायां = of knowledge, मुख्यया वृत्त्या = by direct meaning, उपनिषद् शब्दः = the word Upanishad, वर्तते = is, ग्रन्थे = scripture, तु = but, भक्त्या इति = by indirect, एवम् = in this way, उपनिषद् = Upanishad, निर्वचनेन = etymological analysis, एव = alone, विशिष्टः = special, अधिकारी = qualified student, विद्यायाम् = in knowledge, उक्तः = said, विषयः च =and subject, विशिष्टः = special, उक्तः = said, विद्यायाः = of knowledge, परं ब्रह्म = Supreme Brahman, प्रत्यगात्मभूतम् = of one’s inner Self, प्रयोजनं = utility, च = and, अस्याः = of this, आत्यन्तिकी = the complete, संसारनिवृत्तिर्ब्रह्मप्राप्तिलक्षणा = by the characteristic of attainment of Brahman and destroyer of knowledge, सम्बन्धः =  the relationship, च = and, एवम् = in this way, भूतप्रयोजनेन  उक्तः = said, अतः = therefore, यथा = just as, उक्ताधिकारिविषयप्रयोजनसम्बन्धायाः = of the said अनुबन्ध-चतुष्टय, विद्यायाः = of knowledge,  कर-तल-न्यस्तामलकवत्प्रकाशकत्वेन = due to its nature of being clear like the berry in the palm, विशिष्टाधिकारिविषयप्रयोजनसम्बन्धाः = with special अनुबन्ध-चतुष्टय, एताः वल्ल्यः = these sections, भवन्ति इति = endowed with, अतः = therefore, ताः = those, यथाप्रतिभानं = as per understanding, व्याचक्ष्महे = will explain

Now, a brief exposition of the काठकोपनिषद् sections has begun for an easy comprehension of the meaning of the subject. This is the form of the word Upanishad - उप and नि are prefixes of the धातु सद् with meanings of destruction (विशरण), leading (गति) and loosening (अवसादन) and with suffix क्विप्. And by the word Upanishad, knowledge -- which has its subject (विषय) that object (वस्तु) which is to be known (वेद्य), which has been explained (प्रतिपाद्य) in the scripture (ग्रन्थ), which we want to comment upon (व्याचिख्यासित) -- is meant. Again how by the combination of the meanings, the word Upanishad, is meant as knowledge? It is said. 

Due to destruction of ignorance-desire-action (अविद्या-काम-कर्म), which is the cause of samsara, for those desirous of liberation, of those who are dispassionate (वितृष्ण) of the objects (विषय) experienced here (दृष्ट) and hereafter (अनुश्रविक - has been heard) and who practise by determination after having approached the knowledge indicated by the word Upanishad whose characteristics will be explained later -- by this combination of meanings the Upanishad means knowledge. And it is said - ‘निचाय्य तं मृत्युमुखात्प्रमुच्यते’ (क. उ. १ । ३ । १५) इति ‘having known that, he escapes from samsara’.

Those endowed with qualifications previously stated (दृष्ट-अनुश्रविक-विषय-वितृष्णाः), who are desiring liberation, to make them reach Supreme Brahman, because of Upanishad leading them to Brahman, due to that meaning, Upanishad is meant as knowledge of Brahman. And thus it has been said, ‘ब्रह्म प्राप्तो विरजोऽभूद्विमृत्युः’ (क. उ. २ । ३ । १८) इति ‘devoid of ignorance (रजस्), reaches Brahman going beyond death’.

The fire, which is the source of the gross world (विराट् - consciousness associated with totality of gross world, विराट् is also called अग्निः) that is born of Brahma/Hiranyagarbha (consciousness associated with totality of subtle world), the subject of that knowledge asked for as the second boon, by being the cause of attainment of वैराजलोक that puts an end to the collection of troubles such as residing in a womb, subject to birth, old age etc., in this human world (compared to वैराजलोक this is other world) and of continuously happening hereafter, due to its nature of being decay, i.e., by the nature of going into tatters, due to the meaning of the root, the Virat-upasana, is also said to be Upanishad. And so it is said, ‘स्वर्गलोका अमृतत्वं भजन्ते’ (क. उ. १ । १ । १३) इत्यादि the dwellers of heaven enjoy (relative) immortality.

पूवपक्षी - And don't those who study, by the word Upanishad, imply scripture as indicated (by statements):  ‘We are studying Upanishad’ and ‘We are teaching Upanishad’?

सिद्धान्ती - There is no fault here. The loosening, destruction and leading to the goal that removes the cause of samsara, ignorance-desire-action, which is the meaning of the धातु सद्, due to not being possible by scripture alone, and whose possibility is only in knowledge. Even then (since) the scripture’s purpose (to impart Self-knowledge) also being the same (as the direct meaning of Upanishad as knowledge), that word (Upanishad) indicates it (the scripture) appropriately just as ‘ghee indeed is life’. 

Therefore, the word Upanishad, by direct meaning, means knowledge and by indirect meaning implies scripture. In this way, by the etymological analysis of the word Upanishad alone, a special qualified student (अधिकारी) is meant. Also the subject (विषय) is said to be special - the Supreme Brahman, one’s inner Self. The utility (प्रयोजन) of this is the complete cessation of samsara by the characteristic of attainment of Brahman. And in this way the connection (सम्बन्ध) has also been said with the explanation of the benefit (प्रयोजन).

Therefore, just as अनुबन्ध-चतुष्टय has been said of the knowledge due to its nature of being clear like the berry in the palm, these sections (of Kathopanishad) are also endowed with special अनुबन्ध-चतुष्टय. Therefore, those (sections we) will explain as per (our) understanding.

Notes:

The words ॐ and अथ indicate invoking auspiciousness.

नमः - Expression of gratitude, love, respect, humility to both teacher and student, because they are the source of  knowledge which we eagerly want. Teacher is always Bhagavan. विवस्वान् is the sun, वैवस्वत is son of the Sun - यम. Naciketa is an inspiration of how the student should be, he is exemplary for us and therefore salutations. Naciketa became teacher of brahmavidya and therefore it holds for both Yama and Naciketa. This shows the efficacy of a student with right qualifications, teacher with right qualifications and the result of the giving knowledge to such a qualified student by such an eminent teacher.

Now, indicates beginning after having saluted the teacher and the student. It also implies auspiciousness. काठकोपनिषद् - because it is in the काठक section of krishna-yajur veda. The rishi to whom it was revealed was कठक. 

The word उपनिषद् has two उपसर्ग - उप and नि with the root सद्. अधिकारित्व is conveyed by उप and नि. उप indicates approach, and नि is how you approach, with determination, firm practice, and abidance. उप conveys qualities of the student which makes him an अधिकारी - humility, surrender to teacher, साधन-चतुष्टय, etc. and नि indicates the determination with which one approaches that which is indicated by उपनिषद्. उप and नि together enable सद् which has three meanings - विशरण and गति and अवसादन. The meaning of सद् is:

• विषरण -  to destroy

• गति - to cause to lead

• अवसादन - शिथिली-करण - to cause a decay, fray (like cloth going into tatters), to loosen

By the word Upanishad, it is meant as knowledge. But how is it so? 

• विषरण - Having approached with determination, that which destroys ignorance is knowledge. Hence the word Upanishad means knowledge, in this case of Kathopanishad it is ब्रह्मविद्या.

• गति - When approached with determination, the Upanishad leads us to Brahman and hence it is  ब्रह्मविद्या. 

• अवसादन - here the उपासना aspect is taken and the knowledge, विद्या, of how to do the उपासना is given, so in this context, Upanishad is simply विद्या, not ब्रह्मविद्या. Every उपासना needs knowledge from scripture to practise it. उपासना is based on शास्त्र-विद्या, and therefore, it is also simply called विद्या. उपासना can lead to higher worlds where there is less pain and hence it is said to do अवसादन - loosening of bondage or संसार -  such as disease, old-age etc. but it will keep one in संसार unless the उपासना is अहङ्ग्रह.

सम्बन्ध is साधन-साध्य. Text is बोध्य-बोधक. 

ॐ उशन् ह वै वाजश्रवसः सर्ववेदसं ददौ ।

तस्य ह नचिकेता नाम पुत्र आस ॥१॥

ॐ उशन् वाजश्रवसः ह वै सर्ववेदसम् ददौ।  तस्य ह नचिकेताः नाम पुत्रः आस।

ॐ = ॐ, उशन् ह वै = desiring, वाजश्रवसः = वाजश्रवसः, सर्ववेदसम् = all wealth, ददौ = gave, तस्य ह = his, नचिकेताः = Nachiketa, नाम = named, पुत्रः = son, आस = was

Once upon a time, वाजश्रवसः gave away all wealth (in विश्वजित् sacrifice) desiring (rewards of the sacrifice). It is said there was his son named नचिकेताः.

उशन् - उशत्, पुं, प्र, एक, कृदन्तरूपाणि - वश् + शतृँ - वशँ कान्तौ - अदादिः - सेट्

ह - ह, निपातः

वै - वै, निपातः

वाजश्रवसः - वाजश्रवस, पुं, प्र, एक

सर्ववेदसम् - सर्ववेदस, पुं, द्वि, एक

ददौ - दा धातुरूपाणि - कर्तरि प्रयोगः लिट् लकारः परस्मैपदम् - डुदाञ् दाने - जुहोत्यादिः, प्र-पु, एक

तस्य - तद्, पुं, ष, एक

नचिकेताः - नचिकेतस्, पुं, प्र, एक

नाम - नामन्, नपुं, प्र, एक

पुत्रः - पुत्र, पुं, प्र, एक

आस - अस् धातुरूपाणि - कर्तरि प्रयोगः लिट् लकारः परस्मैपदम् - असँ गतिदीप्त्यादानेषु - भ्वादिः, प्र-पु, एक

तत्राख्यायिका विद्यास्तुत्यर्था। उशन् कामयमानः। ह वै इति वृत्तार्थस्मरणार्थौ निपातौ। वाजम् अन्नम्, तद्दानादिनिमित्तं श्रवो यशो यस्य सः वाजश्रवाः, रूढितो वा; तस्यापत्यं वाजश्रवसः । सः वाजश्रवसः किल विश्वजिता सर्वमेधेनेजे तत्फलं कामयमानः। सः तस्मिन्क्रतौ सर्ववेदसं सर्वस्वं धनं ददौ दत्तवान्। तस्य यजमानस्य ह नचिकेता नाम पुत्रः किल आस बभूव ॥

तत्र = there, आख्यायिका = the story, विद्यास्तुत्यर्था = is for praise of (Self-)knowledge, उशन् कामयमानः = desiring, ह वै इति वृत्तार्थस्मरणार्थौ = in the meaning of recalling, निपातौ = meaningless particles, वाजम् अन्नम् = food, तत् = that, दानादिनिमित्तम् = the one who is cause for donation, श्रवः यशः = fame, यस्य = one whose, सः = he, वाजश्रवाः = वाजश्रवाः, रूढितः = from convention, वा = or, तस्य = his, आपत्यं = progeny, वाजश्रवसः = वाजश्रवसः, सः वाजश्रवसः = वाजश्रवसः, किल = indeed, विश्वजिता = performed विश्वजित्, सर्वमेधेन = all is given away, ईजे = in sacrifice, तत् फलं = that fruit, कामयमानः = being desirous, सः = he, तस्मिन् क्रतौ = in that sacrifice, सर्ववेदसं सर्वस्वम् धनम् = all wealth, ददौ दत्तवान् = gave, तस्य यजमानस्य = of that performer, ह नचिकेताः नाम पुत्रः = son named नचिकेताः, किल आस बभूव = was

There (in the context of Self-knowledge), the story is for praise of (Self-)knowledge. ह वै are meaningless particles in the meaning of recalling. The one whose fame is due to donation of food is वाजश्रवाः or (the name is) from convention. His progeny is वाजश्रवसः. Being desirous of the fruits (of sacrifice), वाजश्रवसः performed विश्वजित् sacrifice, in which all is given away. In that sacrifice, he gave away all wealth. Of that performer, there was a son named नचिकेता.

Notes:

वाजश्रवाः (वाजश्रवस्), the grandfather of नचिकेताः, is a name given by the society due to his actions of donation of food (यौगिक-पद) or it is given by parents as a proper name (रूढित-पद). वाजश्रवसः (वाजश्रवस) is the son of वाजश्रवाः. The father was performing विश्वजित् sacrifice in which all one has is given away. This sacrifice is done in order to gain better worlds of enormous joy hereafter. And the father had offered everything in that sacrifice as required. In such desire-oriented rituals everything has to be done perfectly for the result of the action to bear fruit.

तग्ं ह कुमारग्ं सन्तं दक्षिणासु

नीयमानासु श्रद्धाऽऽविवेश, सोऽमन्यत ॥२॥

दक्षिणासु नीयमानासु श्रद्धा कुमारग्ं सन्तम् तग्ं (नचिकेतसम्) ह आविवेश।  सः अमन्यत। 

तग्ं ह = into him, कुमारग्ं सन्तम् = who was a boy, नीयमानासु दक्षिणासु = when offering gifts, श्रद्धा = shraddha, आविवेश = entered, सः = he, अमन्यत = thought

When offering दक्षिणा (to the priests), श्रद्धा entered into him, who was (only) a boy. He thought.

तग्ं - तद्, पुं, द्वि, एक

ह - निपातः

कुमारग्ं - कुमार, पुं, द्वि, एक

सन्तम् - सत्, पुं, द्वि, एक

दक्षिणासु - दक्षिणा, स्त्री, स, बहु

नीयमानासु - नीयमाना, स्त्री, स, एक, कृदन्तरूपाणि - नि + ई + शानच् - ईङ् गतौ - दिवादिः - अनिट्

श्रद्धा - श्रद्धा, स्त्री, प्र, एक

आविवेश - आङ् + विश् धातुरूपाणि - कर्तरि प्रयोगः लिट् लकारः परस्मैपदम् विशँ प्रवेशने - तुदादिः, प्र-पु, एक

सः - तद्, पुं, प्र, एक

अमन्यत - मन् धातुरूपाणि - कर्तरि प्रयोगः लङ् लकारः आत्मनेपदम् - मनँ ज्ञाने - दिवादिः, प्र-पु, एक

तं ह नचिकेतसं कुमारं प्रथमवयसं सन्तम् अप्राप्तप्रजननशक्तिं बालमेव श्रद्धा आस्तिक्यबुद्धिः पितुर्हितकामप्रयुक्ता आविवेश प्रविष्टवती। कस्मिन्काले इति, आह — ऋत्विग्भ्यः सदस्येभ्यश्च दक्षिणासु नीयमानासु विभागेनोपनीयमानासु दक्षिणार्थासु गोषु, सः आविष्टश्रद्धो नचिकेताः अमन्यत ॥

तं ह नचिकेतसं = Naciketa, कुमारं प्रथमवयसं = in the first phase of life, सन्तम् अप्राप्तप्रजननशक्तिं बालमेव = a child who has no capability to reproduce, श्रद्धा आस्तिक्यबुद्धिः = mentality of presence of truth (in scriptures), पितुर्हितकामप्रयुक्ता = for the benefit of the father, आविवेश प्रविष्टवती = entered, कस्मिन्काले इति = during what time, आह = says, ऋत्विग्भ्यः = for priests, सदस्येभ्यः च = and for the guests, दक्षिणासु नीयमानासु विभागेन उपनीयमानासु दक्षिणार्थासु गोषु = when the allocated cows that were being led for offering, सः आविष्टश्रद्धो नचिकेताः = Naciketa who was overcome by श्रद्धा, अमन्यत = thought

Into Naciketa, who was in the first phase of life, a child who has no capability to reproduce, mentality of presence of truth (in scriptures) entered for the benefit of the father. During what time? It says -- when the allocated cows that were being led as an offering for priests and guests. नचिकेताः, who was overcome by श्रद्धा, thought.

Notes:

This mantra introduces the situation that something was amiss during the giving of donation to the priests which will be described in the next mantra in detail. This deviation from proper procedure made Naciketa think as he overcame with immense rectitude.

Naciketa’s traits:

श्रद्धा - complete faith in scriptures - आस्तिक्य-बुद्धि 

विवेक - he thought seeing the incorrect process of offering.

पीतोदका जग्धतृणा दुग्धदोहा निरिन्द्रियाः ।

अनन्दा नाम ते लोकास्तान् स गच्छति ता ददत् ॥३॥

(यः यजमानः) पीतोदकाः जग्धतृणाः दुग्धदोहाः निरिन्द्रियाः ताः (गाः ऋत्विग्भ्यो दक्षिणाबुद्ध्या ददाति), ददत् सः (यजमानः, ये) अनन्दाः नाम ते लोकाः (सन्ति), तान् (लोकान् एव) गच्छति। 

पीतोदकाः = those that have drunk water, जग्धतृणाः = those that have eaten the grass, दुग्धदोहाः = those that have been milked, निरिन्द्रियाः = those whose senses are weak, अनन्दाः = devoid of happiness, नाम = known, ते = those, लोकाः = worlds, तान् = to those (worlds), सः = that (person), गच्छति = goes, ताः = those, ददत् = giving

That person, giving those (cows) that have drunk (their last drop of) water and have eaten (their last morsel of) grass, that have been milked (for the last time), and whose senses are weak, goes to those worlds which are known to be devoid of happiness. 

पीतोदकाः - पीतोदका, स्त्री, द्वि, बहु

जग्धतृणाः - जग्धतृणा, स्त्री, द्वि, बहु

दुग्धदोहाः - दुग्धदोहा, स्त्री, द्वि, बहु 

निरिन्द्रियाः - निरिन्द्रिया, स्त्री, द्वि, बहु

अनन्दाः - अनन्द, पुं, प्र, बहु

नाम - नामन्, नपुं, प्र, एक

ते - तद्, पुं, प्र, बहु

लोकाः - लोक, पुं, प्र, बहु

तान् - तद्, स्त्री, द्वि, बहु

सः - तद्, पुं, प्र, एक

गच्छति - गम् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - गमॢँ गतौ - भ्वादिः, प्र-पु, एक

ताः - तद्, स्त्री, द्वि, बहु

ददत् - ददत्, पुं, प्र, एक, कृदन्तरूपाणि - दा + शतृँ - डुदाञ् दाने - जुहोत्यादिः - अनिट्

कथमिति, उच्यते — पीतोदका इत्यादिना दक्षिणार्था गावो विशेष्यन्ते । पीतमुदकं याभिस्ताः पीतोदकाः । जग्धं भक्षितं तृणं याभिस्ता जग्धतृणाः । दुग्धो दोहः क्षीराख्यो यासां ताः दुग्धदोहाः । निरिन्द्रियाः प्रजननासमर्थाः जीर्णाः, निष्फला गाव इत्यर्थः । यास्ताः एवंभूताः गाः ऋत्विग्भ्यो दक्षिणाबुद्ध्या ददत् प्रयच्छन् अनन्दाः अनानन्दाः असुखा नामेत्येतत् । ये ते लोकाः, तान् सः यजमानः गच्छति ॥

कथमिति = how so, उच्यते = is said, पीतोदकाः इत्यादिना = by पीतोदकाः etc., दक्षिणार्थाः गावः = cows meant for donation, विशेष्यन्ते = describe, पीतमुदकम् याभिः ताः पीतोदकाः = those by whom water has been drunk, जग्धम् भक्षितम् तृणम् याभिः ताः जग्धतृणाः = those by whom grass has been eaten, दुग्धः दोहः क्षीराख्यः यासाम् ताः दुग्धदोहाः = those in whom milk called क्षीर has been milked, निरिन्द्रियाः प्रजननासमर्थाः जीर्णाः = those old ones that are incapable to produce calves, निष्फलाः गावः इत्यर्थः = useless cows is the meaning. याः = who, ताः एवंभूताः गाः = those cows who were of that state, ऋत्विग्भ्यः = for the priests, दक्षिणाबुद्ध्या = in the mentality of donation, ददत् प्रयच्छन् = giving, अनन्दाः अनानन्दाः असुखाः = deprived of happiness, नाम इति एतत् = this, ये = who, ते लोकाः = those worlds, तान् = them, सः यजमानः = the performer, गच्छति = goes

How so? It is said that पीतोदकाः etc., describe the cows meant for donation. Those by whom water has been drunk, those by whom grass has been eaten, those in whom milk has been milked, those old ones that are incapable to produce calves -- useless cows is the meaning. The one, who by giving those cows who were of that state for the priests in the mentality of donation, that performer goes to those worlds deprived of happiness.

Notes:

By calling the donated cows as पीतोदकाः - having drunk water and जग्धतृणाः - having eaten grass is to imply that the cows are very old. Such old cows being given as donations were of no use to the priests and guests as they would not produce milk (दुग्धदोहाः - having been milked) and bear calves anymore (निरिन्द्रियाः - having weak organs). A person who gives away such donations in the sacrifice will not only miss the fruits of performing the sacrifice such as a world full of joy hereafter, but on the contrary attain worlds that are devoid of joy.

Why were such donations being given by वाजश्रवस? The reason is not given in the Upanishad or by Sankaracharya. Some interpret based on tradition where property was divided between the father and son that वाजश्रवस was simply giving aways his share of cows, but retaining the good ones which were the share of his son. Or he was simply being greedy to keep some good cows for his own son and giving away the useless ones as donations. Whenever there is a desire, and वाजश्रवस is said to be having desires, a compromise arises. But Upanishad states that वाजश्रवस has already given away everything in the sacrifice. So it could be very likely that these cows were only the ones left to be given as a donation. Be that as it may, whether giving such useless cows as donation was intentional or unintentional, the result of such action of donation is the same in either case - going to worlds devoid of joy after death. It shows that in desire-oriented ritual performance, everything must be done perfectly, and omission of doing something correctly, will not just make the यजमान miss the intended result of the ritual, but actually give a result contrary to what one wanted - in this case going to world of no joy as opposed to the intended result of going to स्वर्ग - स्वसुखं गच्छति अस्मिन् - where one enjoys. So indirectly, the Upanishad by reflecting the complexities involved in selfish motive driven rituals, is criticising them euphemistically and later the same Upanishad directly praises the knowledge of Self and those who pursue presenting a contrasting view.

पुन्नाम नरकात् त्रायते पितरम् इति पुत्रः - the one who saves parents from going to hell called पुत्र.

Naciketa’s traits are shown in the following ways:

• Keen eye: Realisation of the cows being useless shows his keen eye on things around.

• Knowledge of proper conduct: he knows what dharma and adharma is and the result of following each.

स होवाच पितरं तत कस्मै मां दास्यसीति ।

द्वितीयं तृतीयं तग्ं होवाच मृत्यवे त्वा ददामीति ॥४॥

च्छान्दसः

सः ह पितरम् उवाच तत माम् कस्मै दास्यसि इति । (सः) द्वितीयम् तृतीयम् (अपि एवम् उवाच)। (पिता) तग्ं ह उवाच (अहम्) त्वा मृत्यवे ददामि इति। 

लौकिकः

सः ह पितरम् उवाच तात माम् कस्मै दास्यसि इति । (सः) द्वितीयं तृतीयं (अपि एवम् उवाच)। (पिता) तग्ं ह उवाच (अहम्) त्वा मृत्यवे ददामि इति।

सः = he (Naciketa), ह उवाच = said, पितरम् = to father, तत (तात) = O father!, कस्मै = to whom, माम् = me, दास्यसि = will give, इति = thus, द्वितीयम् = second, तृतीयम् = third, तग्ं = him, ह उवाच = said, मृत्यवे = to death, त्वा = you, ददामि = I give, इति = thus.

He said - ‘O father! To whom will you give me?’ (He asked) the second and third time. (The father) said to him - ‘I give you to Death’.

सः - तद्, पुं, प्र, एक

ह - निपातः

उवाच  - ब्रू धातुरूपाणि - कर्तरि प्रयोगः लिट् लकारः परस्मैपदम्, ब्रूञ् व्यक्तायां वाचि - अदादिः, प्र-पु, एक

पितरम् - पितृ, पुं, द्वि, एक

तत (तात) - तात, पुं, सं, एक

कस्मै - किम्, पुं, च, एक

माम् - अस्मद्, द्वि, एक

दास्यसि - दा धातुरूपाणि - कर्तरि प्रयोगः लृट् लकारः परस्मैपदम् - दाण् दाने - भ्वादिः / डुदाञ् दाने - जुहोत्यादिः, म-पु, एक

इति - अव्ययम्

द्वितीयम् - द्वितीय, नपुं, प्र, एक

तृतीयम् - तृतीय, नपुं, प्र, एक

तग्ं - तद्, पुं, द्वि, एक

ह - निपातः

उवाच - ब्रू धातुरूपाणि - कर्तरि प्रयोगः लिट् लकारः परस्मैपदम्, ब्रूञ् व्यक्तायां वाचि - अदादिः, प्र-पु, एक

मृत्यवे - मृत्यु, पुं, च, एक

त्वा (त्वाम्) - युष्मद्, द्वि, एक

ददामि - दा धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - डुदाञ् दाने - जुहोत्यादिः, उ-पु, एक

इति - अव्ययम्

तदेवं क्रत्वसम्पत्तिनिमित्तं पितुरनिष्टं फलं पुत्रेण सता निवारणीयं मया आत्मप्रदानेनापि क्रतुसम्पत्तिं कृत्वेत्येवं मन्यमानः पितरमुपगम्य स होवाच पितरम् — हे तत तात कस्मै ऋत्विग्विशेषाय दक्षिणार्थं मां दास्यसीति प्रयच्छसीत्येतत् । स एवमुक्तेन पित्रा उपेक्ष्यमाणोऽपि द्वितीयं तृतीयमपि उवाच — कस्मै मां दास्यसि कस्मै मां दास्यसीति । नायं कुमारस्वभाव इति क्रुद्धः सन् पिता तं ह पुत्रं किल उवाच मृत्यवे वैवस्वताय त्वा त्वां ददामीति ॥

तत् एवम् = in that way, क्रत्वसम्पत्तिनिमित्तं = cause by imperfection in sacrifice, पितुः = for the father, अनिष्टम् = undesirable, फलम् = fruit, पुत्रेण = by the son, सता निवारणीयम् = to be warded off, मया = by me, आत्मप्रदानेना = by offering myself, अपि = even, क्रतुसम्पत्तिं कृत्वा इति = having done the perfection in sacrifice, एवम् = in this way, मन्यमानः = thinking, पितरम् = to father, उपगम्य = having approached, सः = he, ह उवाच = said, पितरम् = to father, हे तत तात = O father, कस्मै = to whom, ऋत्विग्विशेषाय = to the priest, दक्षिणार्थं = for the sake of donation, माम् दास्यसि इति प्रयच्छसि इति = you will offer me, एतत् = this, सः = he, एवम् = in this way, उक्तेन = having said, पित्रा = by the father, उपेक्ष्यमाणः = upon being ignored, अपि द्वितीयम् तृतीयम् अपि = even second and third, उवाच = said, कस्मै माम् दास्यसि = to whom you will give me, कस्मै माम् दास्यसि इति = to whom you will give me, न = not, अयं = this, कुमारस्वभावः इति = behaviour of a child, क्रुद्धः = angry, सन् पिता = father, तं ह पुत्रम् = to the son, किल उवाच = said, मृत्यवे वैवस्वताय = to Vaivasvata,  त्वा त्वाम् = you, ददामि इति = I give

In that way: ‘The undesirable fruit for the father caused by the imperfection in sacrifice is to be warded off by me, the son, even if it is by offering myself to do perfection in the sacrifice’. Thinking in this way, having approached father, he said to father: ‘O Father! To which priest will you offer me as a donation?’ Having said this, in this way to the father, upon being ignored by him, he asked second and third time: ‘To whom will you offer me?, To whom will you offer me?’ The father, angry at the behavior of the child, said: ‘I give you to Vaivasvata’.

Notes:

There is a view that an offspring is considered to be “property” of the father - सन्तानसम्पत्ति. Therefore, Naciketa saw himself as a valuable “object” of his father worthy to be given away so that his father may not incur the result of the act of omission of not offering something valuable to the priests and guests (प्रत्यवाय). But his father ignored his request, so Naciketa, overcome with श्रद्धा, persisted. Father, in anger at the perceived impudence of the boy, replied - I give you away to Death. 

Naciketa’s traits are shown in the following ways:

• श्रद्धा: He has great shraddha in sticking to dharma and is ready to do anything for it.

• Love for father: Also loved his father very much to make sure that his sacrifice will not go in vain

• Tactfulness: Chose the words aptly so as not to offend and embarrass the father.

बहूनामेमि प्रथमो बहूनामेमि मध्मृत्युः।

किँ स्विद्यमस्य कर्तव्यं यन्मयाऽद्य करिष्यति ॥५॥

(नचिकेताः परिदेवयाञ्चकार - अहम्) बहूनाम् (शिष्याणाम् पुत्राणाम् वा) प्रथमः एमि। (अहम्) बहूनाम् मध्यमः एमि । अद्य यमस्य किँ स्वित् कर्तव्यम् यत् मया करिष्यति। 

बहूनाम् = among many, एमि = I rank (go), प्रथमः = first, बहूनाम् = among many, एमि = I rank (go), मध्मृत्युः = (as) middling one, किँ स्वित् = what, यमस्य = of Yama, कर्तव्यम् = should be achieved, यत् = which, मया = by me, अद्य = today, करिष्यति = will be achieved

(Nachiketa thought -) Among many (sons and disciples), I rank first and among many I rank as the middling one. (So) what (purpose) of Yama will be achieved today by me which should be achieved (through fulfilling my father’s words)?

बहूनाम् - बहु, पुं, ष, बहु

एमि - इ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - इण् गतौ - अदादिः, उ-पु, एक

प्रथमः - प्रथम, पुं, प्र, एक

बहूनाम् - बहु, पुं, ष, बहु

एमि - इ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - इण् गतौ - अदादिः, उ-पु, एक

मध्मृत्युः - मध्यम, पुं, प्र, एक

किँ स्वित् - अव्ययम्

यमस्य - यम, पुं, ष, एक

कर्तव्यम् - कर्तव्य, नपुं, प्र, एक, कृदन्तरूपाणि - कृ + तव्य - कृञ् करणे - भ्वादिः - अनिट्

यत् - यद्, नपुं, प्र, एक

मया - अस्मद्, च, एक

अद्य - अव्ययम्

करिष्यति - कृ धातुरूपाणि - कृञ् करणे - भ्वादिः - कर्तरि प्रयोगः लृट् लकारः परस्मैपदम्, प्र-पु, एक

स एवमुक्तः पुत्रः एकान्ते परिदेवयाञ्चकार । कथमिति, उच्यते — बहूनां शिष्याणां पुत्राणां वा एमि गच्छामि प्रथमः सन् मुख्यया शिष्यादिवृत्त्येत्यर्थः । मध्यमानां च बहूनां मध्मृत्युः मध्यमयैव वृत्त्या एमि । नाधमया कदाचिदपि । तमेवं विशिष्टगुणमपि पुत्रं माम् ‘मृत्यवे त्वा ददामि’ इत्युक्तवान् पिता । सः किंस्वित् यमस्य कर्तव्यं प्रयोजनं मया प्रदत्तेन करिष्यति यत्कर्तव्यम् अद्य ? नूनं प्रयोजनमनपेक्ष्यैव क्रोधवशादुक्तवान् पिता । तथापि तत्पितुर्वचो मृषा मा भूदिति ॥

सः = he, एवम् = in this manner, उक्तः = said, पुत्रः = the son, एकान्ते = when alone, परिदेवयाञ्चकार = thought, कथम् इति = how so? उच्यते = is said, बहूनां शिष्याणां पुत्राणां वा = of the many disciples or sons, एमि गच्छामि = go, प्रथमः सन् मुख्यया शिष्यादिवृत्त्या इति = first by being the foremost of the conduct of disciple, अर्थः = is the meaning, मध्यमानां च = and of the middling ones, बहूनां मध्मृत्युः मध्यमया एव वृत्त्या = by the middling conduct, एमि = I go, न = not, अधमया = by the lowest, कदाचित् अपि = never, तम् = to him, एवं विशिष्टगुणम् = of such a distinguished character, अपि = even, पुत्रं = son, माम् = me, ‘मृत्यवे त्वा ददामि’ इति = to death I give you, उक्तवान् = said, पिता = father, सः = he, किंस्वित् = what, यमस्य = of Yama, कर्तव्यं प्रयोजनं = purpose, मया प्रदत्तेन = by sending me, करिष्यति यत्कर्तव्यम् = should be done, अद्य = today, नूनं प्रयोजनम् = of any purpose, अनपेक्ष्या = with no consideration, एव = indeed, क्रोधवशात् = due to anger, उक्तवान् = said, पिता = father, तथा अपि = even then, तत् = that, पितुः = of father, वचः = words, मृषा मा = not false, भूदिति = may be

In this manner (when) he was told (by his father), the son thought when alone. How so? (It) is said: ‘Of the many disciples or sons, I rank first by being the foremost in the conduct of disciples’ - this is the meaning. ‘And of the many middling ones, I go as a middling one with a middling conduct. But never (I go) as the lowest one. To him, of such a distinguished character, even to me, (his) son, the father said - “to death I give you”. What Yama’s purpose is served by sending me today (to him)?’ Not finding any such purpose, (he concluded that) the father said (those words) due to anger. Even then, the words of the father may not be false.

Notes:

Naciketa analysed his own behavior to see if the words of father were indeed appropriate. But he saw that he was never a student of the lowest standard. According to Anandagiri, a good student is one who correctly anticipates what the teacher wants and does it. Medium student is one who does when instructed. Medicore is one who does not do even when instructed. Naciketa analysed himself objectively to be either a good or mediocre student in all respects. So he did not see his persistence in asking his father whom he will offer also as impudence, because his behaviour was based on shraddha in dharma.

Finding that his behaviour generally has always been good, he thought if there would be any particular purpose of Yama that could be achieved by his going there. He found that even Yama wouldn’t achieve anything specifically by his presence there. So Nachiketa then concludes that his father has said those words to him in anger alone. Naciketa shows that one has to carefully analyse any harsh words directed to oneself, before reacting. In doing so, many times one may correctly arrive at the conclusion that those words were most likely a result of one’s own bad conduct.

Yet, words uttered must be fulfilled even if they were unintentionally said. There is a practice to stick to the truth at any cost called महाव्रत: 

• Pandavas became husband of Draupadi when Arjuna, in jest, referred to Draupadi as a fruit he brought home and Kunti told him to share it with his brothers.

• Dasharatha honoured the most difficult request as a boon from Kaikeyi to send Rama to the forest without backing away saying that he meant the promise to honour her boons were only for certain situations. 

• Bali did not back away from his promise to give anything that Vamana wished for though he became aware of the deception of Vamana being none other than Lord Vishnu who had come to destroy him.

There is another kind called अल्पव्रत where context, intention, clarification, etc. is done to finally act. Naciketa followed महाव्रत - usually it appears ridiculous, but श्रद्धा to truth brings out great outcomes eventually. Moreover, in a याग, whatever is told by the यजमान, who is wearing the पवित्र on hand, has to be followed, that is धर्म.

Naciketa’s traits are shown in the following ways:

• Analyse anything said to check its relevance

• Come to conclusion of intent only after a thorough analysis

• Sticking to truth at any cost

So he consoles his regretful father saying this:

अनुपश्य यथा पूर्वे प्रतिपश्य तथाऽपरे ।

सस्यमिव मर्त्यः पच्यते सस्यमिवाजायते पुनः ॥६॥

(नचिकेताः शोकविष्टम् पितरम् उवाच -) यथा पूर्वे (वृत्ताः तान्) अनुपश्य तथा (त्वम् तेषाम् वृत्तम् आस्थातुम् अर्हसि)। (वर्तमानः यथा) अपरे (वर्तन्ते तान्) प्रतिपश्य (तथा त्वम् वर्तसे)। (मृषाभूतम् कृत्वा कश्चिदजरामरः  न भवति यतः) मर्त्यः सस्यम् इव पच्यते सस्यम् इव पुनः आजायते। 

अनुपश्य = consider successively, यथा = just as, पूर्वे = your ancestors, प्रतिपश्य = consider, तथा = so as, अपरे = others, सस्यम् = corn, इव = like, मर्त्यः = man (mortal), पच्यते = dies (gets cooked), सस्यम् = corn, इव = like, आजायते = is reborn, पुनः = again

(Naciketa told his grief-stricken father -) Consider how your ancestors (have behaved) successively and so also consider (the behaviour of) others (of good conduct now. A person does not become ageless or immortal by lying since a) person dies like corn and is reborn again like corn.

अनुपश्य - अनु + दृश् धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मैपदम् - दृशिँर् प्रेक्षणे - भ्वादिः, म-पु, एक

यथा - अव्ययम्

पूर्वे - पूर्व, पुं, प्र, बहु

प्रतिपश्य -प्रति + दृश् धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मैपदम् - दृशिँर् प्रेक्षणे - भ्वादिः, म-पु, एक

तथा - अव्ययम्

अपरे - अपर, पुं, प्र, बहु

सस्यम् - सस्य, नपुं, प्र, एक

इव - अव्ययम्

मर्त्यः - मर्त्य, पुं, प्र, एक

पच्यते - पच् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मनेपदम्

सस्यम् - सस्य, नपुं, प्र, एक

इव - अव्ययम् 

आजायते - आङ् + जै धातुरूपाणि - जै क्षये - भ्वादिः - कर्मणि प्रयोगः लट् लकारः आत्मनेपदम्

पुनः - अव्ययम्

एवं मत्वा परिदेवनापूर्वकमाह पितरं शोकाविष्टं किं मयोक्तमिति — अनुपश्य आलोचय विभावयानुक्रमेण यथा येन प्रकारेण वृत्ताः पूर्वे अतिक्रान्ताः पितृपितामहादयस्तव । तान्दृष्ट्वा च तेषां वृत्तमास्थातुमर्हसि । वर्तमानाश्च अपरे साधवो यथा वर्तन्ते तांश्च तथा प्रतिपश्य आलोचय । न च तेषां मृषाकरणं वृत्तं वर्तमानं वा अस्ति । तद्विपरीतमसतां च वृत्तं मृषाकरणम् । न च मृषाभूतं कृत्वा कश्चिदजरामरो भवति ; यतः सस्यमिव मर्त्यः मनुष्यः पच्यते जीर्णो म्रियते, मृत्वा च सस्यमिव आजायते आविर्भवति पुनः ; एवमनित्ये जीवलोके किं मृषाकरणेन ? पालयात्मनः सत्यम् । प्रेषय मां यमायेत्यभिप्रायः ॥

एवं = in this way, मत्वा = having thought, परिदेवनापूर्वकम् = endowed with sadness, आह = says, पितरं = to father, शोकाविष्टं = engulfed in grief, किं मया उक्तम् इति = what has been said by me, अनुपश्य आलोचय = consider, विभावयानुक्रमेण = the pros and cons in succession, यथा येन प्रकारेण वृत्ताः = in what manner have lived, पूर्वे अतिक्रान्ताः = dead, पितृपितामहादयः = father and grandfathers, तव = your, तान् = them, दृष्ट्वा च = and having seen, तेषाम् = their, वृत्तम् = character, आस्थातुम् = to establish, अर्हसि = ought to, वर्तमानाः च = and of the present, अपरे साधवः = good people, यथा = just as, वर्तन्ते = behave, तांन् च = and them, तथा प्रतिपश्य आलोचय = consider, न च = and not, तेषाम् = their, मृषाकरणं = falsehood, वृत्तं = behaviour, वर्तमानं = now, वा = or, अस्ति = is, तत् = that, विपरीतमसतां = opposite to those who are bad, च = and, वृत्तं = behaviour, मृषाकरणम् = practising falsehood, न च = and not, मृषाभूतं = by doing falsehood, कृत्वा = having done, कश्चित् = anyone, अजरामरः = undecaying and immortal, भवति = becomes, यतः = since, सस्यम् इव = like corn, मर्त्यः मनुष्यः = man, पच्यते जीर्णः म्रियते = decays, dies, मृत्वा च = and having died, सस्यम् इव आजायते आविर्भवति = like corn is reborn, पुनः = again, एवम् = in this way, अनित्ये जीवलोके = in the impermanent world, किं मृषाकरणेन  = by what false action, पालय = protect, आत्मनः = your own, सत्यम् = truth, प्रेषय = send, मां = me, यमाय = for Yama, इति अभिप्रायः = this is the meaning

Having thought in this way, to the father engulfed in grief regretting: ‘What has been said by me’, he says: Consider deeply in what manner your father and grandfathers in the past have lived in succession. And having considered them, you ought to establish their behaviour (in yourself). And of the present, consider how the good people behave and their behavior now is without falsehood. Opposite to that is the behaviour of bad people who practice falsehood. And by practising falsehood, no one becomes undecaying or immortal as a person decays like corn and having died is reborn like corn again. In this way, in the impermanent world, what does one gain by false action? Protect (yourself by sticking to) your own (words as) truth. Please send me to Yama - this is the meaning.

Notes:

Falsehood is disharmony between speech, thought and actions - therefore a test of truth is if all these three are aligned. If one’s mind is pure, then there is no requirement of filters to act upon the thoughts that arise unlike in a common person where there is a need for such filters due to lack of purity in mind. The same holds for speech also.

तर्कोऽप्रतिष्ठः श्रुतयो विभिन्ना नैको ऋषिर्यस्य मतं प्रमाणम्।धर्मस्य तत्त्वं निहितं गुहायाम् महाजनो येन गतः सः पन्थाः। - महाभारत

तर्कोऽप्रतिष्ठः = reasoning is shaky, emotional sway, better reasoning always available, etc., श्रुतयो विभिन्ना = shrutis also speak differently, no unanimity, contextual based, नैको ऋषिर्यस्य मतं प्रमाणम् = there is no one opinion of the rishis and hence cannot take his as pramana, धर्मस्य तत्त्वं निहितं गुहायाम् = the truth of dharma is placed deep in your heart, महाजनो येन गतः सः पन्थाः = the path is the way great people have lived.

Reasoning is shaky swayed by emotions and a better reasoning is always available, etc.; shrutis also speak differently, no unanimity, contextual based; there is no one opinion of the rishis and hence cannot take this as pramana; the truth of dharma is placed deep in your heart; the path is the way great people have lived.

Derive inspiration from the noble of the past and present and live accordingly. Cycle of birth and death is inevitable like corn or crop which is born, grows and dies. So what will one gain by living a life of falsehood when nothing attained by it in this life including life itself is not permanent anyway. न्याय्यात्पथः धीराः न विचलन्ति - Wise people don’t deviate from the path of धर्म. धर्मो मित्रं मृतस्य च - Only धर्म is the friend of the dead. धर्म  is the only permanent one in life which one takes with oneself once dead. वनेऽपि सिंहा मॄगमांसभक्षिणो बुभुक्षिता नैव तॄणं चरन्ति - In a forest, the lions hungry of meat of the animals, will not begin to eat grass. If animals follow धर्म naturally, we, the intelligent human beings must follow it more steadfastly having known even the benefits of following it.

Naciketa’ traits:

• Counselling with proper advice based on dharma

वैश्वानरः प्रविशत्यतिथिर्ब्राह्मणो गृहान् ।

तस्यैताग्ं शान्तिं कुर्वन्ति हर वैवस्वतोदकम् ॥७॥

(मृत्योः अमात्याः भार्याः वा ऊचुः -) ब्राह्मणः (सन्) अतिथिः (साक्षात् दहन्) वैश्वानरः (इव एव) गृहान् प्रविशति। (सन्तः) तस्य एताग्ं (पाद्यासनादिदानलक्षणाम्) शान्तिम् कुर्वन्ति। वैवस्वत (तस्मै पाद्यार्थम्) उदकम् हर । 

वैश्वानरः = fire, प्रविशति = enters, अतिथिः = guest, ब्राह्मणः = Brahmana, गृहान् = homes, तस्य = his, एताग्ं = this, शान्तिम् = propitiation, कुर्वन्ति = do, हर = carry, वैवस्वत = O Vaivasvata!, उदकम् = water

(Yama’s consorts or advisors said -) A brahmana guest enters homes (like a burning) fire. They (of good conduct) do this (for) his propitiation. O Vaivasvata! Carry water (for his propitiation).

वैश्वानरः - वैश्वानर, पुं, प्र, एक

प्रविशति - प्र + विश् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - विशँ प्रवेशने - तुदादिः

अतिथिः - अतिथि, पुं, प्र, एक

ब्राह्मणः - ब्राह्मण, पुं, प्र, एक

गृहान् - गृह, द्वि, नपुं, बहु

तस्य - तद्, पुं, ष, एक

एताग्ं  - एतद्, स्त्री, द्वि, एक

शान्तिम् - शन्ति, स्त्री, द्वि, एक

कुर्वन्ति - कृ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् कृञ् करणे - भ्वादिः, प्र्-पु, बहु

हर - हृ धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मैपदम् हृञ् हरणे - भ्वादिः, म-पु, एक

वैवस्वत - वैवस्वत, पुं, सं, एक

उदकम् - उदक, नपुं, प्र, एक

स एवमुक्तः पिता आत्मनः सत्यतायै प्रेषयामास । स च यमभवनं गत्वा तिस्रो रात्रीरुवास यमे प्रोषिते । प्रोष्यागतं यमम् अमात्या भार्या वा ऊचुर्बोधयन्तः — वैश्वानरः अग्निरेव साक्षात् प्रविशति अतिथिः सन् ब्राह्मणः गृहान् दहन्निव । तस्य दाहं शमयन्त इवाग्नेः एतां पाद्यासनादिदानलक्षणां शान्तिं कुर्वन्ति सन्तोऽतिथेर्यतः, अतः हर आहर हे वैवस्वत, उदकं नचिकेतसे पाद्यार्थम् ॥

सः = that, एवम् = in this way, उक्तः = having said, पिता = the father, आत्मनः सत्यतायै = for his own truth, प्रेषयाम् आस = sent, सः = he, च = and, यमभवनं = home of Yama, गत्वा = having gone, तिस्रः रात्रीः = three nights, उवास = stayed, यमे प्रोषिते = during Yama’s sojourn,  प्रोष्यागतं = who returned from sojourn, यमम् = to Yama, अमात्याः = well-wishers, भार्याः वा = or wives, ऊचुः = said, बोधयन्तः = advising, वैश्वानरः अग्निः = fire, एव साक्षात् = indeed, प्रविशति = enters, अतिथिः = guest, सन् = being, ब्राह्मणः = brahmana, गृहान् = homes, दहन् इव = like burning, तस्य = his, दाहं = thirst, शमयन्ते = quench, इव = like, अग्नेः = of the fire, एतां = this, पाद्यासनादिदानलक्षणां = as a symbol of water or washing feet, seat, offering, शान्तिं = propitiation, कुर्वन्ति = do, सन्तः = good people, अतिथेः = of the guest, यतः, अतः = therefore, हर आहर = carry, हे वैवस्वत = O Vaivasvata, उदकं = water, नचिकेतसे = for Naciketa, पाद्यार्थम् = for the washing of feet

In this way having been said, that father, for (sticking to) his own (words as) truth, sent (Naciketa towards Yama). And he, having gone to the home of Yama, stayed three nights during Yama’s sojourn. Yama’s well-wishers or counsellors or wives told Yama, who returned from sojourn, advising: A brahmana guest indeed enters homes like a burning fire. Good people quench the guest’s thirst, which is like fire, by offering water as a symbol for washing feet besides offering seat, donation etc. for his propitiation. O Vaivasvata, carry water for Naciketa, for the washing of his feet.

Notes:

अवतारिक-भाष्य - introducing the mantra. सम्बन्ध-भाष्य - connection between the mantras. 

उपोद्घात-भाष्य - introduction to text?

How Naciketa went to Yama’s abode is unclear. He must have come through the help of some special powers of his father because it would be a suicide or murder to give up the body which is adharma. Also as a subtle body cannot have hunger and thirst which is stated later that Naciketa was one such for three days, so it must be some special form of physical body that could experience hunger and thirst implying a yogic power’s help for him to come to Yama’s abode. Such details of the story are not important, but the message it gives us is. Presumably, Naciketa felt himself as a servant of Yama having been offered to him, so he didn’t accept any hospitality at Yama’s home in his absence as he could accept it only if permitted by his master Yama. 

Yama’s well-wishers or counsellors or wives told Yama that a guest, that too, a brahmana, who is dharmic and in pursuit of knowledge, should never be left uncomfortable at home. A fire, which is blazing, needs to be quenched by offering water otherwise it burns the house. So also, a brahmana guest needs to be respected by offering water and other pleasantries otherwise it leads the host to ruin.

Naciketa’s traits:

• A young boy stayed three days and nights without food and water shows Naciketa’s तितीक्षा, etc. adamantine श्रद्धा.

• Also his sticking to what is right - not eating or drinking anything until permitted by his master - Even though a brahmana but he treated himself as a shudra because of his role of being a slave to Yama, without any attachment to his past varna.

आशाप्रतीक्षे सङ्गतग्ं सूनृतां

चेष्टापूर्ते पुत्रपशूग्ंश्च सर्वान् ।

एतद्वृङ्क्ते पुरुषस्याल्पमेधसो

यस्यानश्नन्वसति ब्राह्मणो गृहे ॥८॥

यस्य गृहे अनश्नन् ब्राह्मणः वसति (तस्य) अल्पमेधसः पुरुषस्य आशाप्रतीक्षे सङ्गतग्ं सूनृताम् च इष्टापूर्ते पुत्रपशूग्ं च एतत् सर्वान् वृङ्क्ते । 

आशाप्रतीक्षे = hopes (of desirables whose process of achieving is unknown) and expectations (of desirables whose process of achieving is known), सङ्गतग्ं = (merits of) holy company, सूनृताम् = (merits of) sweet discourse, च = and, इष्टापूर्ते = fruits of sacrifice and charity, पुत्रपशूग्ं = sons and wealth (animals), च = and, सर्वान् = all, एतत् = this, वृङ्क्ते = is destroyed (excluded), अल्पमेधसः पुरुषस्य = of the person of low intelligence, यस्य = whose, अनश्नन् = without eating, वसति = stays, ब्राह्मणः = brahmana, गृहे = in home

The hopes (of desirables of hereafter) and expectations (of desirables of this world), (the merits) of holy company, (the merits of) sweet discourse, fruits of sacrifice and charity, sons and wealth - all this of a person of low intelligence, in whose home a brahmana stays without eating, is destroyed.

आशाप्रतीक्षे - आशाप्रतीक्षा, स्त्री, द्वि, द्वि

सङ्गतग्ं - सङ्गत, नपुं, द्वि, एक

सूनृतां - सूनृता, स्त्री, द्वि, एक

च - अव्ययम्

इष्टापूर्ते - इष्टापूर्ता, स्ती, द्वि, द्वि

पुत्रपशूग्ं - पुत्रपशु, पुं, द्वि, बहु

च - अव्ययम्

सर्वान् - सर्व, पुं, द्वि, बहु

एतत् - एतद्, नपुं, प्र, एक

वृङ्क्ते  - वृञ्ज् धातुरूपाणि - वृजिँ वर्जने इत्येके - अदादिः - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम्

पुरुषस्य - पुरुष, पुं, ष्, एक

अल्पमेधसः - अल्पमेधस्, पुं, ष, एक

यस्य - यत्,  पुं, ष, एक

अनश्नन् - अनश्नत्, पुं, प्र, एक, न अश्नन्, कृदन्तरूपाणि - अश् + शतृँ - अशँ भोजने - क्र्यादिः - सेट्

वसति - वस् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम्, वसँ निवासे - भ्वादिः, प्र-पु, एक

ब्राह्मणः - ब्राह्मण, पुं, प्र, एक

गृहे - गृह, नपुं, प्र, एक

यतश्चाकरणे प्रत्यवायः श्रूयते — आशाप्रतीक्षे, अनिर्ज्ञातप्राप्येष्टार्थप्रार्थना आशा, निर्ज्ञातप्राप्यार्थप्रतीक्षणं प्रतीक्षा, ते आशाप्रतीक्षे ; सङ्गतं सत्संयोगजं फलम् , सूनृतां च सूनृता हि प्रिया वाक् तन्निमित्तं च, इष्टापूर्ते इष्टं यागजं फलं पूर्तम् आरामादिक्रियाजं फलम् , पुत्रपशूंश्च पुत्रांश्च पशूंश्च सर्वान् , एतत् सर्वं यथोक्तं वृङ्क्ते वर्जयति विनाशयतीत्येतत्। पुरुषस्य अल्पमेधसः अल्पप्रज्ञस्य, यस्य अनश्नन् अभुञ्जानः ब्राह्मणः गृहे वसति। तस्मादनुपेक्षणीयः सर्वावस्थास्वप्यतिथिरित्यर्थः ॥

यतः = since, च = and, आकरणे = when not done, प्रत्यवायः = sin of omission of acting, श्रूयते = is heard, आशाप्रतीक्षे, अनिर्ज्ञातप्राप्य = unknown and attainable, इष्टार्थप्रार्थना = hoping for the desirable object, आशा = hope, निर्ज्ञातप्राप्या अर्थप्रतीक्षणं = looking forward to that which is known and attainable, प्रतीक्षा = expectation, ते = these two, आशाप्रतीक्षे = hope and expectation, सङ्गतं सत्संयोगजं फलम् = the fruit of association with the holy people, तत्संयोगजं फलम् = that joy of attaining आशा and प्रतीक्षा, सूनृतां च सूनृता हि प्रिया वाक् = सूनृता is sweet discourse indeed, तत् निमित्तं च = and the fruit of that also, इष्टापूर्ते इष्टं यागजं फलं = इष्टं is the fruit of sacrifices, पूर्तम् आरामादिक्रियाजं फलम् = पूर्तम् is the fruit of all good deeds such as building rest-houses etc., पुत्रपशून् च पुत्रान् च पशून् च = progeny and animals, सर्वान्, एतत् सर्वं यथा उक्तं = all that has been stated, वृङ्क्ते वर्जयति विनाशयति इति एतत् = lost and destroyed, पुरुषस्य अल्पमेधसः अल्पप्रज्ञस्य = a person of limited knowledge, यस्य = whose, अनश्नन् अभुञ्जानः = hungry, ब्राह्मणः गृहे वसति = brahmana resides in the home, तस्मात् = therefore, अनुपेक्षणीयः = not ignorable, सर्वावस्थास्सु = in all states, अपि = even, अतिथिः = guest, इति अर्थः = this is the meaning

And since when not done, the sin of omission of acting is heard. आशा is hope for the desirable object which is unknown and attainable, and प्रतीक्षा is expectation of that object which is known and attainable - these two, hope and expectation, 

• the fruit of association with the holy people or that joy of attaining आशा and प्रतीक्षा,

• सूनृता is sweet discourse and the fruit of that also, 

• इष्टम् is the fruit of sacrifices, 

• पूर्तम् is the fruit of all good deeds such as building rest-houses etc., 

• progeny and 

• animals,

- all that has been stated (above) is lost and destroyed for a person of limited knowledge in whose home a brahmana resides without eating. Therefore, a guest is not ignorable even in all states - this is the meaning.

Notes:

Why should a brahmana guest be not left uncomfortable leading t orion which figuratively said was like a burning fire entering a home?

आशा - is attainment of the hereafter such as heaven etc. प्रतीक्षा is attainment of something in this world. अत्रि-संहिता gives the definition of इष्ट, पूर्त, दत्त:

अग्निहोत्रं तपः सत्यं वेदानां चानुपालनम्। आतिथ्यं वैश्वदेवं च इष्टमित्यभिधीयते॥

वापीकूपतडागादि देवतायतनानि च। अन्नप्रदानमारामः पूर्तमित्यभिधीयते॥

शरणागतसन्त्राणं भूतानां चाप्यहिंसनम। बहिर्वेदि च यद्दानं दत्तमित्यभिधीयते॥

Performing अग्निहोत्र, austerities, speaking truth, following the Vedas, hospitality, performing वैश्वदेव - these are इष्‍ट - श्रौत-कर्म. Constructing lakes, wells, ponds, temples, donating food, and building gardens - these are पूर्त - स्मार्त-कर्म. Protecting those who seek refuge, non-injury towards living beings, charity to those not part of the Vedic sacrifices - these are called दत्त.

A brahmana is vedic scholar as brahma is veda. It can also mean brahmajnani or a sadhaka who is seeking Brahman. A guest should never be ignored at any time more so if he is a brahmana. Happiness of a brahmana guest through hospitality of the host will give good results to the host and vice versa. If the guest is not treated well, then the following are lost for the host:

• आशा - hope for the desirable object which is unknown and attainable, and प्रतीक्षा i- expectation of that object which is known and attainable

• the fruit of association with the holy people or that joy of attaining आशा and प्रतीक्षा,

• सूनृता - sweet discourse and the fruit of that also, 

• इष्टम् - the fruit of sacrifices, 

• पूर्तम् - the fruit of all good deeds such as building rest-houses etc., 

• progeny and 

• animals,

There is a complete destruction of all material prosperity - abhyudaya.

Therefore, the ministers or wives of Yama quickly asked Yama to propitiate Naciketa with water symbolising offerings to the guest which were missed being given when he had arrived three days before. The counsellors and wives gave good advice to Yama to which he heeded with no ego.

तिस्रो रात्रीर्यदवात्सीर्गृहे मे-

ऽनश्नन् ब्रह्मन्नतिथिर्नमस्यः ।

नमस्तेऽस्तु ब्रह्मन् स्वस्ति मेऽस्तु

तस्मात्प्रति त्रीन्वरान्वृणीष्व ॥९॥

(मृत्युरुवाच -) ब्रह्मन् (सन्) नमस्यः अतिथिः (तस्मात्) नमस्ते अस्तु। ब्रह्मन् स्वस्ति मे अस्तु। यत् (त्वम्) तिस्रः रात्रीः मे गृहे अनश्नन् अवात्सीः तस्मात् (दोषात् एकैकाम् रात्रिम्) प्रति त्रीन् वरान् वृणीष्व। 

तिस्रः = three, रात्रीः = nights, यत् = since, अवात्सीः = stayed, गृहे = in home, मे = my, अनश्नन् = without eating, ब्रह्मन् = O Brahmana!, अतिथिः = guest, नमस्यः = worthy of salutation, नमस्ते = salutations to you, अस्तु = be, ब्रह्मन् = O Brahmana!, स्वस्ति = good fortune, मे = for me, अस्तु = be, तस्मात् = therefore, प्रति = one for, त्रीन् = three, वरान् = boons, वृणीष्व = ask

(Yama said -) O Brahmana! (You are a) guest worthy of salutation, (therefore,) salutations to you! May good fortune be on me. Since you stayed three nights in my home without eating, therefore (due to this fault), ask three boons, (one) for (each night).

तिस्रः - त्रि, स्त्री, प्र, बहु

रात्रीः - रात्रि/रात्री, स्त्री, प्र, बहु

यत् - यद्, नपुं, प्र, एक

अवात्सीः - वस् धातुरूपाणि - कर्तरि प्रयोगः लुङ् लकारः परस्मैपदम् - वसँ निवासे - भ्वादिः, म-पु, एक

गृहे - गृह, नपुं, स, एक

मे - अस्मद्, ष, एक

अनश्नन् - अन् + अश् + शतृँ - कृदन्तरूपाणि - अशँ भोजने - क्र्यादिः - सेट्

ब्रह्मन् - ब्रह्मन्, पुं, सं, एक

अतिथिः - अतिथि, पुं, प्र, एक

नमस्यः - नमस्य, पुं, प्र, एक

नमस्ते - अव्ययम्

अस्तु - अस् धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मैपदम् - असँ भुवि - अदादिः, प्र-पु, एक

ब्रह्मन् - ब्रह्मन्, पुं, सं, एक

स्वस्ति - स्वस्ति, नपुं, प्र, एक

मे - अस्मद्, च, एक

अस्तु - अस् धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मैपदम् - असँ भुवि - अदादिः, प्र-पु, एक

तस्मात् - तत्, पुं, पं, एक

प्रति - उपसर्गः

त्रीन् - त्रि, पुं, द्वि, बहु

वरान् - वर, पुं, द्वि, बहु

वृणीष्व - वॄ धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः आत्मनेपदम् - वॄञ् वरणे - क्र्यादिः, म-पु, एक

एवमुक्तो मृत्युरुवाच नचिकेतसमुपगम्य पूजापुरःसरम् — तिस्रः रात्रीः यत् यस्मात् अवात्सीः उषितवानसि गृहे मे मम अनश्नन् हे ब्रह्मन् अतिथिः सन् नमस्यः नमस्कारार्हश्च, तस्मात् नमः ते तुभ्यम् अस्तु भवतु । हे ब्रह्मन् स्वस्ति भद्रं मे अस्तु । तस्मात् भवतोऽनशनेन मद्गृहवासनिमित्ताद्दोषात् । तत्प्राप्त्युपशमेन यद्यपि भवदनुग्रहेण सर्वं मम स्वस्ति स्यात्, तथापि त्वदधिकसम्प्रसादनार्थमनशनेनोषितामेकैकां रात्रिं प्रति त्रीन् वरान् वृणीष्व अभिप्रेतार्थविषयान्प्रार्थयस्व मत्तः॥

एवम् = in this way, उक्तः = having been told, मृत्युः = the death, उवाच = said, नचिकेतसम् = to Naciketa, उपगम्य = having approached, पूजापुरःसरम् = with reverence, तिस्रः रात्रीः = three nights, यत् यस्मात् = since, अवात्सीः उषितवान् असि = you stayed, गृहे मे मम = in my home, अनश्नन् = hungry, हे ब्रह्मन् = O Brahmana, अतिथिः = guest, सन् = being, नमस्यः नमस्कारार्हः = venerable, च = and, तस्मात् = therefore, नमः = salutations, ते तुभ्यम् = to you, अस्तु भवतु = let be, हे ब्रह्मन् = O Brahmana, स्वस्ति भद्रं = auspiciousness, मे अस्तु = may be upon me, तस्मात् = therefore, भवतः = your, अनशनेन मद्गृहवासनिमित्तात् दोषात् = due to the fault of staying in my home hungry, तत् प्राप्त्युपशमेन = that removal of sin I will incur, यद्यपि = even though, भवदनुग्रहेण = by your grace, सर्वं = all, मम = my, स्वस्ति = be well, स्यात् = may, तथापि = even then, त्वदधिकसम्प्रसादनार्थम् = for the propitiation of you, अनशनेन = by not eating, उषिताम् = living, एकैकां रात्रिं प्रति = in lieu of each night, त्रीन् वरान् = three boons, वृणीष्व = ask, अभिप्रेतार्थविषयान् = whatever you wish for, प्रार्थयस्व = ask, मत्तः = from me

Having been told in this way, Death, having approached Naciketa, said to him with reverence: ‘O Brahmana! You being a venerable guest, therefore, let there be salutations to you. O Brahmana! May auspiciousness be upon me. Since you stayed three nights in my home hungry, therefore, due to the fault of your staying in my home hungry, although by your grace may all will be well for me, even then, as a propitiation of you due to your staying (at my home) by not eating, please ask for three boons, one for each night. Whatever you wish for, please ask from me.’

Notes:

This mantra states that Naciketa had stayed three nights without any hospitality. Yama worships brahmana guest - regardless of age. Even though it was not an intentional error, still error of omission ensues. Student has to be humble, a guru has to be more humble. Because of a student, the teacher gets an opportunity to teach and to fulfill the obligation of sharing knowledge. Yama giving a blank check to ask for three boons shows Yama’s confidence in the nobility of Naciketa also.

शान्तसङ्कल्पः सुमना यथा स्याद्

वीतमन्युर्गौतमो माऽभि मृत्यो ।

त्वत्प्रसृष्टं माऽभिवदेत्प्रतीत

एतत् त्रयाणां प्रथमं वरं वृणे ॥१०॥

(नचिकेताः उवाच -) मृत्यो यथा गौतमः मा अभि शान्तसंकल्पः सुमनाः वीतमन्युः (आसीत् तथा सः) स्यात्। (सः) त्वत्प्रसृष्टम् मा प्रतीतः अभिवदेत्। (अहम्) त्रयाणाम् (वराणाम्) एतत् प्रथमम् वरम् वृणे। 

शान्तसंकल्पः = of calm disposition, सुमनाः = pleasant mind, यथा = just as, स्यात् = may, वीतमन्युः = free of anger, गौतमः = Gautama, मा (माम्) = me, अभि = towards, मृत्यो = O Death!, त्वत् = from you, प्रसृष्टम् = freed, मा = not, अभिवदेत् = speak to, प्रतीतः = having recognized, एतत् = this, त्रयाणाम् = of the three, प्रथमम् = the first, वरम् = boon, वृणे = I ask.

(Nachiketa said -) O Death! Just as (my father) Gautama was of calm disposition, pleasant-minded, freed from anger towards me, may he be so. Freed from you, recognising (me), may he speak to me. This is the first boon of the three, I ask.

शान्तसङ्कल्पः - शान्तसङ्कल्प, पुं, प, एक

सुमनाः - सुमनस्, पुं, प्र, एक

यथा - अव्ययम्

स्यात् - अस् धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः परस्मैपदम् - असँ भुवि - अदादिः, प्र-पु, एक

वीतमन्युः - वीतमन्यु, पुं, प्र, एक

गौतमः - गौतम, पुं, प्र, एक

मा (माम्) - अस्मद्, द्वि, एक

अभि - उपसर्ग

मृत्यो - मृत्यु, पुं, सं, एक

त्वत् - युष्मद्, पं, एक

प्रसृष्टम् - प्रसृष्ट, नपुं, द्वि, एक, कृदन्तरूपाणि - प्र + सृज् + क्त - सृजँ विसर्गे - दिवादिः - अनिट् - प्रसृष्ट (नपुं)

मा (माम्) - अस्मद्, द्वि, एक

अभिवदेत् - वद् धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः परस्मैपदम् - वदँ व्यक्तायां वाचि - भ्वादिः, प्र-पु, एक

प्रतीतः - प्रतीत, पुं, प्र, एक, कृदन्तरूपाणि - प्रति + ई + क्त - ईङ् गतौ - दिवादिः - अनिट् - प्रतीत (पुं)

एतत् - एतद्, नपुं, प्र, एक

त्रयाणां - त्रि, पुं, ष, एक

प्रथमं - प्रथम, नपुं, प्र, एक

वरं - वर, पुं, प्र, एक

वृणे - वॄ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - वॄञ् वरणे - क्र्यादिः - उ-पु, एक

नचिकेतास्त्वाह — यदि दित्सुर्वरान्, शान्तसङ्कल्पः उपशान्तः सङ्कल्पो यस्य मां प्रति ‘यमं प्राप्य किं नु करिष्यति मम पुत्रः’ इति, सः शान्तसङ्कल्पः सुमनाः प्रसन्नचित्तश्च यथा स्यात् वीतमन्युः विगतरोषश्च गौतमः मम पिता मा अभि मां प्रति हे मृत्यो ; किञ्च, त्वत्प्रसृष्टं त्वया विनिर्मुक्तं प्रेषितं गृहं प्रति मा माम् अभिवदेत् प्रतीतः लब्धस्मृतिः, ‘स एवायं पुत्रो ममागतः’ इत्येवं प्रत्यभिजानन्नित्यर्थः । एतत्प्रयोजनं त्रयाणां वराणां प्रथमम् आद्यं वरं वृणे प्रार्थये यत्पितुः परितोषणम्॥

नचिकेताः = Naciketa, तु आह = said, यदि दित्सुर्वरान् = in case you deem appropriate to give boons, शान्तसङ्कल्पः उपशान्तः सङ्कल्पः = removal of all worry, यस्य = whose, मां प्रति = regarding me, ‘यमं प्राप्य किं नु करिष्यति मम पुत्रः’ इति = “having come to Yama, what will son be doing”, सः शान्तसङ्कल्पः = he be शान्तसङ्कल्पः, सुमनाः प्रसन्नचित्तः च = pleasant minded, यथा स्यात् = may he be, वीतमन्युः विगतरोषः च = anger be gone, गौतमः मम पिता = my father Gautama, मा अभि मां प्रति = towarde me, हे मृत्यो = O Death!, किञ्च = further, त्वत्प्रसृष्टं त्वया विनिर्मुक्तं = having been freed by you, प्रेषितं गृहं प्रति = sent towards my home, मा माम् = me, अभिवदेत् प्रतीतः लब्धस्मृतिः = he recognises gaining memory, ‘स एवायं पुत्रो ममागतः’ इति = ‘this is indeed my son who returned’, एवं = in this way, प्रत्यभिजानन् = recognising, इति अर्थः = this is the meaning, एतत् = this, प्रयोजनं = purpose, त्रयाणां वराणां = of the three boons, प्रथमम् आद्यं = first, वरं वृणे प्रार्थये = boon I wish, यत्पितुः परितोषणम् = which is my father’s happiness

Naciketa says: ‘In case you deem appropriate to give boons, may there be removal of my father’s all worry regarding me: ‘having come to Yama, what will son be doing’. May my father, Gautama, be without worry, pleasant minded, free of anger towards me. O Death! Further, having been freed by you, sent towards my home, he recognises me gaining memory: ‘this is indeed my son who returned’ - in this way recognising, this is the meaning. ‘This is the purpose of the first of the three boons, I wish, which is my father’s happiness.’

Notes:

सङ्कल्पः has various meanings: to decide (विकल्पः - to vacillate), seeing beauty in an object (शोभनाध्यास), here it in the meaning of anxiety or worry.

First boon is the welfare of the father, not for oneself. So let the worry of my father go away immediately. Naciketa intelligently asks more than one direct boon - 

• He to be freed from Yama (since he was a slave now), 

• He able to return to home,

• Father recognising him, 

• Father happy to see him, freed from anger and with pleasant mind

• Father to sleep well thereafter.

Pratyabhijna - memory and present perception together. The father should not think that a ghost of his son has come back, but see him as a person in gross body.

Naciketa’s trait:

• Unselfishness - thinking of father’s welfare first

• Smartness to ask everything packed in one boon

यथा पुरस्ताद् भविता प्रतीत

औद्दालकिरारुणिर्मत्प्रसृष्टः ।

सुखँ रात्रीः शयिता वीतमन्युः

त्वां ददृशिवान्मृत्युमुखात् प्रमुक्तम् ॥११॥

च्छान्दसः

(मृत्युरुवाच -) यथा औद्दालकिः आरुणिः पुरस्ताद् (आसीत् तथा) मत्प्रसृष्टः प्रतीतः (त्वाम्) भविता। (सः) मृत्युमुखात् प्रमुक्तम् त्वाम् ददृशिवान् वीतमन्युः सुखँ रात्रीः शयिता। 

लौकिकः

(मृत्युरुवाच -) यथा औद्दालकिः आरुणिः पुरस्ताद् (आसीत् तथा) मत्प्रसृष्टः प्रतीतः (त्वाम्) भविता। (सः) मृत्युमुखात् प्रमुक्तम् त्वाम् दृष्टवान् वीतमन्युः सुखँ रात्रीः शयिता। 

यथा = just as, पुरस्तात् = before, भविता = will, प्रतीतः = having recognized, औद्दालकिः = Auddalaki, आरुणिः = Aruni, मत् = from me, प्रसृष्टः = freed, सुखँ = happiness, रात्रीः = in night, शयिता = will sleep, वीतमन्युः = free from anger, त्वाम् = you, ददृशिवान् = having seen, मृत्युमुखात् = from the mouth of Death, प्रमुक्तम् = freed

(Yama said - Your father) Auddalaki-Aruni will be just as before, having recognized you (after you being) freed from me. Free from anger, (he) will sleep happily in the night after having seen you freed from the mouth of Death.

यथा - अव्ययम्

पुरस्तात् - अव्ययम्

भविता - भू धातुरूपाणि - कर्तरि प्रयोगः लुट् लकारः परस्मैपदम् - भू सत्तायाम् - भ्वादिः

प्रतीतः - कृदन्तरूपाणि - प्रति + इ + क्त - इण् गतौ - अदादिः - अनिट् - प्रतीत (पुं)

औद्दालकिः - औद्दलकि, पुं, प्र, एक

आरुणिः - आरुणि, पुं, प्र, एक

मत् - अस्मद्, पं, एक

प्रसृष्टः - कृदन्तरूपाणि - प्र + सृज् + क्त - सृजँ विसर्गे - दिवादिः - अनिट् - प्रसृष्ट (पुं)

सुखँ - सुख, नपुं, प्र, एक

रात्रीः - रात्रि/रात्री, स्त्री, द्वि, बहु

शयिता - शी धातुरूपाणि - कर्तरि प्रयोगः लुट् लकारः आत्मनेपदम् - शीङ् स्वप्ने - अदादिः

वीतमन्युः - वीतमन्यु, पुं, प्र, एक

त्वाम् - युष्मद्, द्वि, एक

ददृशिवान् -

मृत्युमुखात् - मृत्युमुख, नपुं, पं, एक

प्रमुक्तम् - कृदन्तरूपाणि - प्र + मुच् + क्त - मुचॢँ मोक्षणे मोचने - तुदादिः - अनिट्

मृत्युरुवाच — यथा बुद्धिः त्वयि पुरस्तात् पूर्वम् आसीत्स्नेहसमन्विता पितुस्तव, भविता प्रीतिसमन्वितस्तव पिता तथैव प्रतीतः प्रतीतवान्सन् । औद्दालकिः उद्दालक एव औद्दालकिः अरुणस्यापत्यम् आरुणिः द्व्यामुष्यायणो वा मत्प्रसृष्टः मयानुज्ञातः सन् उत्तरा अपि रात्रीः सुखं प्रसन्नमनाः शयिता स्वप्ता वीतमन्युः विगतमन्युश्च भविता स्यात् , त्वां पुत्रं ददृशिवान् दृष्टवान् सन् मृत्युमुखात् मृत्युगोचरात् प्रमुक्तं सन्तम् ॥

मृत्युः उवाच = Death said, यथा = just as, बुद्धिः त्वयि = the feeling towards you, पुरस्तात् पूर्वम् आसीत् = had before, स्नेहसमन्विता = feeling of love, पितुः तव = your father, भविता प्रीतिसमन्वितः = it will be, तव पिता = your father, तथा एव = that same way, प्रतीतः प्रतीतवान् सन् = being recognised, औद्दालकिः उद्दालकः एव औद्दालकिः = उद्दालक itself is औद्दालकि, अरुणस्य आपत्यम् आरुणिः = son of Aruna, द्व्यामुष्यायणः वा = or a person associated with two families, मत्प्रसृष्टः मया अनुज्ञातः सन् = being permitted by me, उत्तरा अपि = from now onwards, रात्रीः = night, सुखम् प्रसन्नमनाः = happy, pleasant-mind, शयिता स्वप्ता = sleep, वीतमन्युः विगतमन्युः च भविता स्यात् = will be free of anger, त्वां पुत्रम् = you, the son, ददृशिवान् दृष्टवान् सन् = having seen, मृत्युमुखात् मृत्युगोचरात् = not seen by death, प्रमुक्तं सन्तम् = being freed

Death said: The way your father had feelings towards you before, the feeling of love, with you being recognised, that same way there will be love. Being permitted by me, from now onwards, (your father) Auddalki - who is Uddalaka itself, Aaruni - the son of Aruna, or a person associated with two families, will sleep the nights with a happy pleasant-mind. He will be free of anger, having seen you, (his) son, being freed from me.

Notes:

Aruna’s daughter married to Uddalaka. The son born to this couple can be adopted by Aruna for ritual purposes. Another version says Uddalaka himself can be arranged to do rituals for Aruna. Either way, due to this adoption arrangement, Naciketa’s father can be Auddalaki and Aruni. Such a person who has a biological and an adopted father is called द्वामुष्यायण.

Sankaracharya, however, says Auddalaki is Uddalaka himself - to keep it simple.

स्वर्गे लोके न भयं किञ्चनास्ति

न तत्र त्वं न जरया बिभेति ।

उभे तीर्त्वाऽशनायापिपासे

शोकातिगो मोदते स्वर्गलोके ॥१२॥

(नचिकेताः उवाच -) स्वर्गे लोके किञ्चत् भयम् न अस्ति। त्वम् तत्र न (अस्ति)। (तत्र लोकः) जरया न बिभेति। स्वर्गलोके (लोकः) अशनायापिपासे उभे तीर्त्वा शोकातिगः मोदते। 

स्वर्गे लोके = In the heavenly world (Virat loka), न = not, भयम् = fear, किञ्चत् = whatsoever, न = not, अस्ति = there is, न = not, तत्र = there, त्वम् = you, न = not, जरया = due to old age, बिभेति = fears, उभे = both, तीर्त्वा = having gone beyond, अशनायापिपासे = hunger and thirst, शोकातिगः = beyond grief, मोदते = rejoices, स्वर्गलोके = in heaven

(Nachiketa said -) In the heavenly world, there is no fear whatsoever. Neither you are there, nor one fears due to old age. And having gone beyond both hunger and thirst, beyond grief, one rejoices in heaven.

स्वर्गे - स्वर्ग, पुं, स, एक

लोके - लोक, पुं, स, एक

न - अव्ययम्

भयं - भय, नपुं, प्र, एक

किञ्चत् - अव्ययम्

न - अव्ययम्

अस्ति - अस्, प्र-पु, एक

न - अव्ययम्

तत्र - अव्ययम्

त्वं - युष्मद्, प्र, एक

न - अव्ययम्

जरया - जरा, स्त्री, तृ, एक

बिभेति - भी धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - ञिभी भये - जुहोत्यादिः

उभे - उभा, स्त्री, द्वि, द्वि

तीर्त्वा - कृदन्तरूपाणि - तॄ + क्त्वा - तॄ प्लवनतरणयोः - भ्वादिः - सेट्

अशनायापिपासे - अशनायापिपासा, स्त्री, द्वि, द्वि

शोकातिगः - शोकतिग, पुं, प्र, एक

मोदते - मुद् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - मुदँ हर्षे - भ्वादिः

स्वर्गलोके - स्वर्गलोक, पुं, स, एक

नचिकेता उवाच — स्वर्गे लोके रोगादिनिमित्तं भयं किञ्चन किञ्चिदपि नास्ति । न च तत्र त्वं मृत्यो सहसा प्रभवसि, अतो जरया युक्त इह लोक इव त्वत्तो न बिभेति कश्चित्तत्र । किं च उभे अशनायापिपासे तीर्त्वा अतिक्रम्य शोकमतीत्य गच्छतीति शोकातिगः सन् मानसेन दुःखेन वर्जितः मोदते हृष्यति स्वर्गलोके दिवि ॥

नचिकेताः = Naciketa, उवाच = said, स्वर्गे लोके = in heaven, रोगादिनिमित्तम् = due to disease, etc., भयम् = fear, किञ्चन किञ्चित् अपि = even a wee bit, न अस्ति = not there, न = not, च = and, तत्र = there, त्वम् = you, मृत्यो = O Death, सहसा = suddenly, प्रभवसि = show, अतः = therefore, जरया = with old age, युक्तः = associated with, इह लोकः = here, in this world इव = (un)like, त्वत्तः = from you, न बिभेति = doesn’t fear, कश्चित् = anyne, तत्र = there, किञ्च = further, उभे अशनायापिपासे = both hunger and thirst, तीर्त्वा अतिक्रम्य = having crossed, शोकम् = grief, अतीत्य = beyond, गच्छति = goes, इति शोकातिगः = शोकातिगः, सन् = being, मानसेन दुःखेन = with sorrow of mind, वर्जितः = devoid, मोदते हृष्यति = rejoices, स्वर्गलोके दिवि = in heaven

Naciketa said - In heaven, there is not even a wee bit of fear due to disease, etc. O Death! There you don’t show up suddenly. Therefore, unlike here in this world which is associated with old age, there anyone doesn’t fear you. Further, having crossed both hunger and thirst, (one becomes) शोकातिगः - the one who goes beyond grief. Being devoid of sorrows of mind, (a person) rejoices in heaven.

Notes:

Upasana is contemplation, karma - the ritual involved. Svarga - svaH sukham gamyate anubhuuyate - svarga is a realm where there is enormous joy. Highest of that loka is brahmaloka. Here it is Prajapati loka or Vairaaja-bhaava where identification with Virat gives enormous joy in this world itself and upon death one ascends to prajapati loka.  Moreover one goes beyond death in that loka as you are not there unlike in the mortal world of humans. But when the result of the upasana, punya, is finished then the person comes back to the mortal world. Hence it is only a long span of happiness, but not a permanent one which is achieved only through moksha, realising one’s true nature.

The characteristics of heaven as given by Naciketa:

• No fear of anything - because identified with Virat, there is no other gross entity to be afraid of as anything that has a gross body is that Virat. Brihadaranyaka Upanishad says - द्द्वितीयाद्वै भयं भवति (बृहदारण्यकोपनिषत् १.४.२).

• No old age

• No disease

• No death

• No hunger and thirst

• No mental sorrow

The list above shows that all the causes of suffering in this mortal world are not applicable in heaven.

Naiketa’s trait:

• Attitude of lokasangrah - welfare for the entire world. Naciketa wants to learn this ritual so that all humans can have access to this enormous long lasting temporary happiness of heaven which is sought by the vast majority of humans. 

• Clarity about heavenly pleasures - this is perhaps what Naciketa has heard from his father and others along with his scriptural studies. In fact later he even shows that these heavenly pleasures are temporary and therefore not worth seeking - so he has the full clarity about these pleasures unlike the vast majority of them who seek these pleasures for the sake of pleasure itself but with no heed to the nature of them and their impact on oneself.

स त्वमग्निग्ं स्वर्ग्यमध्येषि मृत्यो

प्रब्रूहि त्वग्ं श्रद्दधानाय मह्यम् ।

स्वर्गलोका अमृतत्वं भजन्त

एतद् द्वितीयेन वृणे वरेण ॥१३॥

मृत्यो सः त्वम् स्वर्ग्यम् अग्निग्ं अध्येषि त्वग्ं श्रद्दधानाय मह्यम् प्रब्रूहि। स्वर्गलोकाः अमृतत्वम् भजन्ते।  (अहम्) एतद् (अग्निवैज्ञानम्) द्वितीयेन वरेण वृणे । 

सः त्वम् = such (knowledgeable as) you (are), अग्निँ स्वर्ग्यम् = the ritual connected to heaven, अध्येषि = know, मृत्यो = O Death!, प्रब्रूहि = please instruct, त्वग्ं = you, श्रद्दधानाय = endowed with shraddha, मह्यम् = me, स्वर्गलोकाः = the dwellers of heaven, अमृतत्वम् = immortality, भजन्ते = get, एतद् = this, द्वितीयेन वरेण = by the second boon, वृणे = I seek

O Death! Such (knowledgeable) as you are, the sacrifice that you know which takes one to heaven, you please fully instruct that to me, who is endowed with श्रद्धा. The dwellers of heaven (who performed this sacrifice) get immortality. This I seek as the second boon.

सः त्वम्

अग्निग्ं - अग्नि, पुं, द्वि, एक

स्वर्ग्यम् - स्वर्ग्य, पुं, द्वि, एक

अध्येषि - अधि + इ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - इण् गतौ - अदादिः, म-पु, एक

मृत्यो - मृत्यु, पुं, सं, एक

प्रब्रूहि - प्र + ब्रू धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मैपदम् - ब्रूञ् व्यक्तायां वाचि - अदादिः, म-पु, एक

त्वग्ं - युष्मद्, प्र, एक

श्रद्दधानाय - श्रद्धधान, पुं, च, एक

मह्यम् - अस्मद्, च, एक

स्वर्गलोकाः - स्वर्गलोक, पुं, प्र, बहु

अमृतत्वं - अमृतत्व, नपुं, प्र, एक

भजन्ते - भज् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - भजँ सेवायाम् - भ्वादिः, प्र-पु, बहु

एतत् - एतद्, नपुं, प्र

द्वितीयेन - द्वितीय, तृ, प्र, एक

वृणे - वॄ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - वॄञ् वरणे - क्र्यादिः - उ-पु, एक

वरेण - वर, पुं, तृ, एक

एवं गुणविशिष्टस्य स्वर्गलोकस्य प्राप्तिसाधनभूतम् अग्निं स्वर्ग्यं स त्वं मृत्युः अध्येषि स्मरसि, जानासीत्यर्थः । हे मृत्यो, यतः तं प्रब्रूहि कथय श्रद्दधानाय श्रद्धावते मह्यं स्वर्गार्थिने । येनाग्निना चितेन स्वर्गलोकाः स्वर्गो लोको येषां ते स्वर्गलोकाः यजमानाः अमृतत्वम् अमरणतां देवत्वं भजन्ते प्राप्नुवन्ति, तत् एतत् अग्निविज्ञानं द्वितीयेन वरेण वृणे ॥

एवं = thus, गुणविशिष्टस्य स्वर्गलोकस्य = of the heaven with that special qualities, प्राप्तिसाधनभूतम् = that which is the means, अग्निं स्वर्ग्यं = that उपासना pertaining to the higher world, स त्वं = such (knowledgeable) you are, मृत्युः = death, अध्येषि स्मरसि = remember, जानासि = know, इति अर्थः = this is the meaning, हे मृत्यो = O Death, यतः = since, तं = that knowledge, प्रब्रूहि कथय = please tell, श्रद्दधानाय श्रद्धावते = fully dedicated, मह्यं = for me, स्वर्गार्थिने = one who is desirous to know the heaven, येन अग्निना = by which agni-vidya, चितेन = worshipped by, स्वर्गलोकाः स्वर्गः लोकः येषां ते स्वर्गलोकाः = those who have svarga as their loka, यजमानाः  = those who have done this agni-vidya, अमृतत्वम् अमरणतां देवत्वं = the immortal divinity, भजन्ते प्राप्नुवन्ति = attain, तत् एतत् = this, अग्निविज्ञानं = knowledge of this agni-vidya, द्वितीयेन वरेण वृणे = I ask as second boon.

Thus, O Death! Since such (knowledgeable) you are who remembers and knows the fire ritual, that उपासना pertaining to the higher world which is the means of heaven with those special qualities - please tell me who is fully dedicated, one who is desirous to know the heaven, that knowledge of the ritual which is worshiped by those who have heaven as their abode, those who have done this fire ritual, attain the immortal divinity. I ask for the knowledge of this agni-vidya as the second boon.

Notes:

Naciketa is aware of this ritual as he explains the results of doing such an upasana. But he is not aware of the details that this complete ritual process entails which he wanted to know from Yama. Naciketa says these about the upasana:

• It is a means of attaining प्रजापति-लोक through वैराज-भाव (identifying oneself with Virat) in the उपासना.

• One goes to heaven through this उपासना attains immortality - this is in relative sense to human life. A very long span to live in that world and hence called immortality.

प्र ते ब्रवीमि तदु मे निबोध

स्वर्ग्यमग्निं नचिकेतः प्रजानन् ।

अनन्तलोकाप्तिमथो प्रतिष्ठां

विद्धि त्वमेतं निहितं गुहायाम् ॥१४॥

(मृत्युः उवाच -) नचिकेतः (अहम्) प्रजानन् स्वर्ग्यमग्निं ते प्रब्रवीमि। तदु (त्वम्) मे निबोध। अथ उ त्वम् निहितम् गुहायाम् प्रतिष्ठाम् अनन्तलोकाप्तिम् एतम् (अग्निम्) विद्धि। 

प्र ब्रवीमि = I shall teach, ते = (to) you, तत् उ = that very thing, मे = from me, निबोध = understand, स्वर्ग्यम् अग्निम् = the fire related to the heaven, नचिकेतः = O Nachiketa!, प्रजानन् = being well aware, अनन्तलोकाप्तिम् = the attainment of (relatively) eternal world (heaven), अथ उ = and also, प्रतिष्ठाम् = the support (as Virat), विद्धि = know, त्वम् = you, एतम् = this, निहितम् गुहायाम् = located in a hidden place (intellect of very few knowledgeable people).

(Yama said -) O Nachiketa! I shall teach you about the ritual related to heaven being aware of it. Understand from me that very thing. This fire, which is the means to attain (the relatively) eternal world (heaven) and its support (as Virat), you know that it is located in a hidden place (intellect of people who know this ritual).

ते - युष्मद्, च, एक

प्रब्रवीमि - ब्रू धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - ब्रूञ् व्यक्तायां वाचि - अदादिः

तत् - तद्, नपुं, प्र, एक

उ - अव्ययम्

मे - अस्मद्, 

निबोध - नि + बुध् धातुरूपाणि - बुधँ अवगमने - भ्वादिः - कर्तरि प्रयोगः लोट् लकारः परस्मैपदम्

स्वर्ग्यम् - स्वर्ग्य, पुं, द्वि, एक

अग्निं - अग्नि, पुं, द्वि, एक

नचिकेतः - नचिकेतस्, पुं, सं, एक

प्रजानन् - प्र + ज्ञा + शतृँ  - कृदन्तरूपाणि - ज्ञा अवबोधने - क्र्यादिः - अनिट् - जानत् (पुं)

अनन्तलोकाप्तिम्

अथ - अव्ययम्

उ - निपातः

प्रतिष्ठां - प्रतिष्ठा, स्त्री, द्वि, एक

विद्धि - विद् धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मैपदम् - विदँ ज्ञाने - अदादिः

त्वम् - युष्मद्, प्र, एक

एतं - एतद्, पुं, द्वि, एक

निहितं - निहित, पुं, द्वि, एक

गुहायाम् - गुहा, स्त्री, स, एक

मृत्योः प्रतिज्ञेयम् — ते तुभ्यं प्रब्रवीमि ; यत्त्वया प्रार्थितं तत् उ मे मम वचसः निबोध बुध्यस्व एकाग्रमनाः सन् । स्वर्ग्यं स्वर्गाय हितं स्वर्गसाधनम् अग्निं हे नचिकेतः प्रजानन् विज्ञातवान्सन्नहमित्यर्थः । प्रब्रवीमि तन्निबोधेति च शिष्यबुद्धिसमाधानार्थं वचनम् । अधुनाग्निं स्तौति — अनन्तलोकाप्तिं स्वर्गलोकफलप्राप्तिसाधनमित्येतत् , अथो अपि प्रतिष्ठाम् आश्रयं जगतो विराट्स्वरूपेण, तम् एतम् अग्निं मयोच्यमानं विद्धि विजानीहि त्वं निहितं स्थितं गुहायाम् । विदुषां बुद्धौ निविष्टमित्यर्थः ॥

मृत्योः = of Death, प्रतिज्ञा = promise, इयम् = this, ते तुभ्यं = to you, प्रब्रवीमि = I will explain, यत् = which, त्वया = by you, प्रार्थितम् = requested, तत् उ = that, मे मम वचसः = from my words, निबोध बुध्यस्व = you know, एकाग्रमनाः सन् = being of single-pointed mind, स्वर्ग्यम् स्वर्गाय हितम् = beneficial to the higher world, स्वर्गसाधनम् अग्निम् = that fire ritual which will give heaven, हे नचिकेतः = O Naciketa!, प्रजानन् विज्ञातवान् सन् = being a knower, अहम् = I, इति अर्थः = this is the meaning, प्रब्रवीमि = I will explain, तत् = that, निबोध इति = you understand, च शिष्यबुद्धिसमाधानार्थम् = are meant to create focus in disciple, वचनम् = the words, अधुना = now, अग्निम् = the fire (Virat), स्तौति = praises, अनन्तलोकाप्तिम् स्वर्गलोकफलप्राप्तिसाधनम् इति = the means to attain that supreme world, एतत्  = this, अथो अपि = also, प्रतिष्ठाम् आश्रयम् जगतः = support of the world, विराट्स्वरूपेण, = being the nature of Virat, तम् एतम् अग्निम् = that fire ritual, मया = by me, उच्यमानम् = being spoken, विद्धि विजानीहि = know, त्वं = you, निहितम् स्थितम् = established, गुहायाम्  विदुषाम् बुद्धौ = in the intellect of those upasakas, निविष्टम् = entered, इति अर्थः = this is the meaning

This is the promise of Death - O Naciketa! Being a knower of that fire ritual, you being single-pointed, I will explain to you that fire ritual requested by you which will give heaven and be beneficial to the higher world. Know it from my words. This is the meaning. The words “I will explain” and “you understand” are meant to create focus in the disciple. Now he praises the fire ritual. That fire ritual spoken by me is the means to attain that supreme world, the support of the world being the nature of Virat, and you know it to be established in the intellect of those upasakas having entered there - this is the meaning.

Notes:

Yama calls for attention from Naciketa before giving out that knowledge of fire ritual: प्र ते ब्रवीमि तदु मे निबोध - “I will explain” and “you understand”

Yama praises this upasana as follows:

• स्वर्ग्यमग्निः - This fire ritual is a means to attain heaven - a state of enormous joy.

• अनन्तलोकाप्तिः - The result of this upasana is attainment of infinite world. The infinitude is because the gross world which is the Virat’s gross form is infinite. Also the infinitude is relative to human life - Prajapti-loka is not infinite as that too is destroyed in प्रलय.

• प्रतिष्ठा - Virat is the support of this gross world, all that is perceived as He is the consciousness or substratum associated with it.

• निहितम् गुहायाम् - Virat is hidden in the intellect of the upasakas - those who perform the upasana. They constantly meditate upon Virat identifying themselves as Him. It can also mean that this knowledge of performing the upasana is rare and only very few who perform it know it.

लोकादिमग्निं तमुवाच तस्मै

या इष्टका यावतीर्वा यथा वा। 

स चापि तत्प्रत्यवद्द्यथोक्त-

मथास्य मृत्युः पुनरेवाह तुष्टः ॥१५॥

(श्रुतिः आह - मृत्युः) तम् लोकादिम् अग्निम् तस्मै (नचिकेतसे) उवाच। याः इष्टकाः यावतीः वा यथा वा। सः (नचिकेताः) च अपि यथा उक्तम् तत् (तथा) प्रत्यवदत्।  अथ अस्य (प्रत्युच्चारणेन) तुष्टः मृत्युः एव पुनः आह । 

तम् लोकादिम् अग्निम् = that Fire (regarding heaven) and source of the world, उवाच = said, तस्मै = to him, याः इष्टकाः = what types of bricks, यावतीः = how many, वा = and, यथा वा = how to place, सः = he, च = and, अपि = also, तत् = that, प्रत्यवदत् = repeated, यथा = just as, उक्तम् = (he) was told, अथ = then, अस्य = of this (repetition), मृत्युः = Death, पुनः = again, एव = only, आह = said, तुष्टः = satisfied

(Sruti says - Yama) said to him about that fire (regarding heaven) and source of the worlds, the types of bricks, how many (in  number) and how to place them. He (Nachiketa) also repeated just as (he) was told. Then Yama, satisfied with this (repetition), said again.

लोकादिम् - लोकादि, पुं, द्वि, एक

अग्निं - अग्नि, पुं, द्वि, एक

तम् - तद्, पुं, द्वि ,एक

उवाच - ब्रू धातुरूपाणि - कर्तरि प्रयोगः लिट् लकारः: परस्मैपदम् - ब्रूञ् व्यक्तायां वाचि - अदादिः, प्र-पु, एक

तस्मै - तद्, पुं, च, एक

याः - यद्, स्त्री, द्वि, बहु

इष्टकाः - इष्टका, स्त्री, द्वि, बहु

यावतीः - यवती, स्त्री, द्वि, बहु

वा - अव्ययम्

यथा - अव्ययम्

वा - अव्ययम्

सः - तद्, पुं, प्र, एक

च - अव्ययम्

अपि - अव्ययम्

तत् - तद्, नपुं, प्र, एक

प्रत्यवदत् - प्रति + वद् धातुरूपाणि - कर्तरि प्रयोगः लङ् लकारः परस्मैपदम् - वदँ व्यक्तायां वाचि - भ्वादिः, प्र-पु, एक

यथा - अव्ययम्

उक्तम् - कृदन्तरूपाणि - ब्रू + क्त - ब्रूञ् व्यक्तायां वाचि - अदादिः - सेट् - उक्त (पुं)

अथ - अव्ययम्

अस्य - इदम्, पुं, ष, एक

मृत्युः - मृत्यु, पुं, प्र, एक

पुनः - अव्ययम्

एव - अव्ययम्

आह - ब्रू धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - ब्रूञ् व्यक्तायां वाचि - अदादिः, प्र-पु, एक

तुष्टः - कृदन्तरूपाणि - तुष् + क्त - तुषँ प्रीतौ - दिवादिः - अनिट् - तुष्ट (पुं)

इदं श्रुतेर्वचनम् — लोकादिं लोकानामादिं प्रथमशरीरित्वात् अग्निं तं प्रकृतं नचिकेतसा प्रार्थितम् उवाच उक्तवान्मृत्युः तस्मै नचिकेतसे । किञ्च, याः इष्टकाः चेतव्याः स्वरूपेण यावतीर्वा सङ्ख्यया यथा वा चीयतेऽग्निर्येन प्रकारेण सर्वमेतदुक्तवानित्यर्थः । स चापि नचिकेताः तत् मृत्युनोक्तं प्रत्यवदत् यथावत्प्रत्ययेनावदत् प्रत्युच्चारितवान् । अथ अस्य प्रत्युच्चारणेन तुष्टः सन् मृत्युः पुनरेवाह वरत्रयव्यतिरेकेणान्यं वरं दित्सुः ॥

इदम् = this, श्रुतेः = of shruti, वचनम् = word, लोकादिं लोकानाम् आदिम् = the cause of the worlds, प्रथमशरीरित्वात् = due to being the first embodiment (gross world), अग्निम् तम् प्रकृतम् = that agni (Virat) under discussion, नचिकेतसा = by Naciketa, प्रार्थितम् = requested, उवाच उक्तवान् = said, मृत्युः = Death, तस्मै नचिकेतसे = to Naciketa, किञ्च = further, याः इष्टकाः = what kind of bricks, चेतव्याः = should be collected, स्वरूपेण = with specific nature, यावतीर्वा सङ्ख्यया = by what number, यथा वा चीयते = how to be arranged, अग्निः = the fire, येन प्रकारेण = by what manner, सर्वम् एतत् = all this, उक्तवान् = said, इति अर्थः = this is the meaning, सः च अपि = and he also, नचिकेताः = Naciketa, तत् मृत्युना उक्तम् = what has been said by Death, प्रत्यवदत् यथावत् = just as, प्रत्ययेन = with understanding, अवदत् = spoke, प्रत्युच्चारितवान् = repeated, अथ अस्य प्रत्युच्चारणेन = then by Naciketa’s repetition, तुष्टः सन् = being satisfied, मृत्युः = Death, पुनः = again, एव = indeed, आह = said, वरत्रयव्यतिरेकेण  = other than three boons, अन्यं वरं = another boon, दित्सुः = desiring to give

This is the word of shruti: Death said to Naciketa that agni (Virat) under discussion, which is the cause of the worlds due to being the first embodiment (gross world) and which is requested by Naciketa. Further, what kind of bricks with specific nature  should be collected, by what number, in what manner the fire is to be arranged,  all this he said - this is the meaning. And he, Naciketa, also, repeated with understanding exactly what has been said by Death. Then being satisfied by Naciketa’s repetition, Death, indeed again said desiring to give another boon other than three boons.

Notes:

Virat is the first gross embodiment from Hiranyagarbha and being the substratum of the entire gross world is called लोकादि. Details of the ritual were taught to Naciketa - 

• what kind of bricks with specific nature should be collected, 

• by what number, 

• in what manner the fire is to be arranged, 

Upanishad does not give the entire details of how to do this karma and upasana with vairaja-bhava. The focus of Upanishad is atma-jnana and therefore, the details of such a ritual are omitted.

Naciketa’s trait:

• मेधा-शक्ति - Able to listen and remember very well and then repeat it exactly as told. 

तमब्रवीत् प्रीयमाणो महात्मा

वरं तवेहाद्य ददामि भूयः ।

तवैव नाम्ना भविताऽयमग्निः

सृङ्कां चेमामनेकरूपां गृहाण ॥१६॥

च्छान्दसः

(मृत्युः) तम् (नचिकेतसम्) अब्रवीत् - महात्मा प्रीयमाणः (अहम्) अद्य इह तव वरम् भूयः ददामि । अयम् अग्निः तव नाम्ना एव भविता। (त्वम्) इमाम् अनेकरूपाम् सृङ्काम् च गृहाण। 

लौकिकः

(मृत्युः) तम् (नचिकेतसम्) अब्रवीत् - महात्मा प्रीयमाणः (अहम्) अद्य इह तुभ्यम् वरम् भूयः ददामि । अयम् अग्निः तव नाम्ना एव भविता। (त्वम्) इमाम् अनेकरूपाम् सृङ्काम् च गृहाण। 

तम् = to him, अब्रवीत् = said, प्रीयमाणः = being delighted, महात्मा = the high souled one, वरम् = a boon, तव = to you, इह = here, अद्य = now, ददामि = I grant, भूयः = again, तव = your, एव = alone, नाम्ना = by name, भविता = will become, अयम् = this, अग्निः = agni, अनेकरूपाम् सृङ्काम् = necklace of various forms/knowledge of karma leading to various worlds, च = and, इमाम् = this, गृहाण = accept.

Being delighted, the high-souled one (Yama) said to him (Nachiketa) - Now I grant a boon to you here again: this fire will become (known) by your name. Accept this variegated necklace or knowledge of karma to reach various other worlds.

तम् - तद्, पुं, द्वि, एक

अब्रवीत् - ब्रू धातुरूपाणि - कर्तरि प्रयोगः लङ् लकारः परस्मैपदम् - ब्रूञ् व्यक्तायां वाचि - अदादिः, प्र-पु, एक

प्रीयमाणः - प्रीयमाण, पुं, प्र, एक, कृदन्तरूपाणि - प्री + शानच् - प्रीङ् प्रीतौ प्रीणने - दिवादिः - अनिट्

महात्मा - महात्मन्, पुं, प्र, एक

वरं - वर, पुं, द्वि, एक

तव - युष्मद्, ष, एक

इह - अव्ययम्

अद्य - अव्ययम्

ददामि - दा धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - डुदाञ् दाने - जुहोत्यादिः, उ-पु, एक

भूयः - अव्ययम्

तव - अव्ययम्

एव - अव्ययम्

नाम्ना - नामन्, नपुं, तृ, एक

भविता - भू धातुरूपाणि - कर्तरि प्रयोगः लुट् लकारः परस्मैपदम् - भू सत्तायाम् - भ्वादिः, प्र-पु, एक

अयम् - इदम्, पुं, प, एक

अग्निः - अग्नि, प्र, एक

सृङ्कां - सृङ्का, स्त्री, द्वि, एक

च - अव्ययम्

इमाम् - इदम्, स्त्री, द्वि , एक

अनेकरूपां - अनेकरूपा, स्त्री, द्वि, एक

गृहाण - ग्रह् धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मैपदम् - ग्रहँ उपादाने - क्र्यादिः, म-पु, एक

कथम् ? तं नचिकेतसम् अब्रवीत् प्रीयमाणः शिष्यस्य योग्यतां पश्यन्प्रीयमाणः प्रीतिमनुभवन् महात्मा अक्षुद्रबुद्धिः वरं तव चतुर्थम् इह प्रीतिनिमित्तम् अद्य इदानीं ददामि भूयः पुनः प्रयच्छामि । तवैव नचिकेतसः नाम्ना अभिधानेन प्रसिद्धः भविता मयोच्यमानः अयम् अग्निः । किञ्च, सृङ्कां शब्दवतीं रत्नमयीं मालाम् इमाम् अनेकरूपां विचित्रां गृहाण स्वीकुरु । यद्वा, सृङ्काम् अकुत्सितां गतिं कर्ममयीं गृहाण । अन्यदपि कर्मविज्ञानमनेकफलहेतुत्वात्स्वीकुर्वित्यर्थः ॥

कथम् = how (he gave the extra boon), तं नचिकेतसम् = to Naciketa, अब्रवीत् = said, प्रीयमाणः शिष्यस्य योग्यतां = the qualification of the student, पश्यन् = seeing, प्रियमाणः = being pleased, प्रीतिम् अनुभवन् = experiencing the intense love (for him), महात्मा अक्षुद्रबुद्धिः = large hearted, वरं = boon, तव = your, चतुर्थम् = fourth, इह = now itself, प्रीतिनिमित्तम् = due to happiness, अद्य इदानीं = now, ददामि भूयः पुनः प्रयच्छामि = I give again, तवैव नचिकेतसः = your, of Naciketa, नाम्ना अभिधानेन = by name प्रसिद्धः = famous, भविता = will be, मया उच्यमानः = spoken by me, अयम् अग्निः = this fire ritual (Virat upasana), किञ्च = moreover, सृङ्कां शब्दवतीं = tinkling, रत्नमयीं = of jewels, मालाम् = necklace, इमाम् = this, अनेकरूपां = of various hues, विचित्रां गृहाण स्वीकुरु = please accept, यत् = which, वा = or, सृङ्काम् अकुत्सितां = not ignoble,  गतिं = result, कर्ममयीं = of action, गृहाण = please accept, अन्यत् अपि = other also, कर्मविज्ञानम् = knowledge of action, अनेकफलहेतुत्वात् = being the cause of various results, स्वीकुरु = please accept, इति अर्थः = this is the meaning

How (he gave the extra boon)? Seeing the qualification of the student, experiencing the intense love (for him), being pleased, the large hearted (Yama) said to Naciketa: Pleased with you, I give you a boon again - this fire ritual (Virat upasana) spoken by me will be famous by your name. Moreover, please accept this tinkling necklace of jewels of various hues. Or please accept the actions which don’t give an ignoble result. In other words, please accept the knowledge of actions which give various results - this is the meaning.

Notes:

Yama was pleased with the studious nature of Naciketa who not only listened attentively to whatever Yama said but also repeated exactly as he was told. So he gave him an extra boon, actually a gift as it was not chosen by Naciketa - the fire ritual involving identifying oneself with Virat to reach Prajapati-loka will be known by the name of Naciketa - Naaciketaagni. Additionally, he also gave a सृङ्का - jewel or knowledge of actions to get various other worlds.

सृङ्का is from root सृज् - to create. सृङ्क् also means to go - therefore it can also mean attaining various worlds by doing certain rituals. So Yama either gave a necklace made of jewels of various hues or gave knowledge about various rituals that one can perform to attain various worlds.

The next three verses are the result of the performance of the Virat upasana.

त्रिणाचिकेतस्त्रिभिरेत्य सन्धिं

त्रिकर्मकृत्तरति जन्ममृत्यू ।

ब्रह्मजज्ञं देवमीड्यं विदित्वा

निचाय्येमाँ शान्तिमत्यन्तमेति ॥१७॥

त्रिकर्मकृत् त्रिणाचिकेतः त्रिभिः सन्धिम् एत्य जन्ममृत्यू तरति। (सः) देवमीड्यम् ब्रह्मजज्ञम् विदित्वा इमाँ अत्यन्तम् शान्तिम् एति। 

त्रिणाचिकेतः = the person who has performed नाचिकेता-अग्नि thrice or its उपासना (possessed of knowledge) - अध्यय (study) and अनुष्ठान (practice), त्रिभिः सन्धिम् एत्य = having gained association with the three: mother-father-teacher / shruti-smrti-shiShTha / pratyaksha-anumana-agama, त्रिकर्मकृत् = one who has done the three well known karmas: ijya (sacrifice), adhyaya (study of Vedas) and dana (charity), तरति = goes over, जन्ममृत्यू = birth and death, ब्रह्मजज्ञम् = Virat (all knower born of Brahman), देवमीड्यम् = the Lord to be worshipped, विदित्वा = after having known, निचाय्य = having realized, इमाँ = this, शान्तिम् = peace, अत्यन्तम् = supreme, एति = attains

The person who has performed Naciketa-agni thrice or performed its उपासना (possessed of knowledge), अध्ययन (study) and अनुष्ठान (practise), associated with the three: mother-father-teacher or श्रुति-स्मृति-शिष्ट or प्रत्यक्ष-अनुमान-आगम, and the one who has done the three karmas: इज्य (sacrifice), अध्ययन (study of Vedas) and दान (charity), will go over birth and death. After having come to know Virat (born of Brahma), who ought to be worshipped, and having realised Him, the person attains supreme peace.

त्रिणाचिकेतः - त्रिणाचिकेत, पुं, प्र, एक

त्रिभिः - त्रि, पुं, तृ, बहु

एत्य - अव्ययम्, कृदन्तरूपाणि - आङ् + इ + ल्यप् - इण् गतौ - अदादिः - अनिट्

सन्धिं - सन्धि, स्त्री, द्वि, एक

त्रिकर्मकृत् - त्रिकर्मकृत्, पुं, प्र, एक

तरति - तॄ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - तॄ प्लवनतरणयोः - भ्वादिः, प्र-पु, एक

जन्ममृत्यू - जन्ममृत्यू, पुं, द्वि, द्वि

ब्रह्मजज्ञं - ब्रह्मजज्ञ, पुं, द्वि, एक

देवम् - देव, पुं, द्वि, एक

ईड्यं  - ईड्य, पुं, द्वि, एक

विदित्वा - अव्ययम्, कृदन्तरूपाणि - विद् + क्त्वा - विदँ ज्ञाने - अदादिः - सेट्

निचाय्य -  अव्ययम्, कृदन्तरूपाणि - नि + चाय् + ल्यप् - चायृँ पूजानिशामनयोः - भ्वादिः - सेट्

इमाँ - इदम्, स्त्री, द्वि, एक

शान्तिम् - शान्ति, स्त्री, द्वि, एक

अत्यन्तम् - अत्यन्त, नपुं, द्वि, एक

एति - इ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - इण् गतौ - अदादिः, प्र-पु, एक

पुनरपि कर्मस्तुतिमेवाह — त्रिणाचिकेतः त्रिः कृत्वा नाचिकेतोऽग्निश्चितो येन सः त्रिणाचिकेतस्तद्विज्ञानस्तदध्ययनस्तदनुष्ठवान्वा। त्रिभिः मातृपित्राचार्यैः एत्य प्राप्य सन्धिं सन्धानं सम्बन्धम् , मात्राद्यनुशासनं यथावत्प्राप्येत्येतत् । तद्धि प्रामाण्यकारणं श्रुत्यन्तरादवगम्यते ‘यथा मातृमान्पितृमानचार्यवान्ब्रूयात्’ (बृ. उ. ४ । १ । २) इत्यादेः । वेदस्मृतिशिष्टैर्वा प्रत्यक्षानुमानागमैर्वा । तेभ्यो हि विशुद्धिः प्रत्यक्षा । त्रिकर्मकृत् इज्याध्ययनदानानां कर्ता तरति अतिक्रामति जन्ममृत्यू । किञ्च, ब्रह्मजज्ञम् , ब्रह्मणो हिरण्यगर्भाज्जातो ब्रह्मजः ब्रह्मजश्चासौ ज्ञश्चेति ब्रह्मजज्ञः । सर्वज्ञो ह्यसौ । तं देवं द्योतनाज्ज्ञानादिगुणवन्तम् , ईड्यं स्तुत्यं विदित्वा शास्त्रतः, निचाय्य दृष्ट्वा चात्मभावेन इमां स्वबुद्धिप्रत्यक्षां शान्तिम् उपरतिम् अत्यन्तम् एति अतिशयेनैति । वैराजं पदं ज्ञानकर्मसमुच्चयानुष्ठानेन प्राप्नोतीत्यर्थः ॥

पुनः अपि = further again, कर्म-स्तुतिम् एव = for the praise of ritual alone, आह = says, त्रिणाचिकेतः त्रिः कृत्वा नाचिकेतः अग्निः चितः येन सः त्रिणाचिकेतः = त्रिणाचिकेतः is the one by whom Naciketa-agni has been done thrice, तत् विज्ञानः = has the knowledge of that, तत् अध्ययनः = has the understanding of that, तत् अनुष्ठवान् = has performed that, वा  = or, त्रिभिः मातृपित्राचार्यैः = by mother, father and teacher, एत्य प्राप्य = attained, सन्धिं सन्धानं सम्बन्धम् = relating himself, मात्रादि = mother, etc., अनुशासनम् = guidance, यथावत् = as instructed, प्राप्य इति = rightly attained, एतत् = that is what this means, तत् हि = that (instruction obtained), प्रामाण्यकारणं = valid means, श्रुत्यन्तरात् = from another shruti, अवगम्यते = understood, ‘यथा मातृमान्पितृमानचार्यवान्ब्रूयात्’ (बृ. उ. ४ । १ । २) इत्यादेः = ‘one who has stood by guidance of mother, father, teacher, may speak’, वेदस्मृतिशिष्टैः = by shruti (revealed text), smriti (reflected text based on shruti), noble people those who have instructed/disciplined (follow shastra), प्रत्यक्षानुमानागमैः = associated with direct observation, inference and scripture, वा = or, तेभ्यः = from these three, हि = indeed, विशुद्धिः = refined, प्रत्यक्षा = seen, त्रिकर्मकृत् इज्याध्ययनदानानां कर्ता = doer of worship, study of scripture and offering, तरति अतिक्रामति = crosses, जन्ममृत्यू  = birth and death, किञ्च = further, ब्रह्मजज्ञम् ब्रह्मणः = of Brahman, हिरण्यगर्भात् = from Hiranyagarbha, जातः = born, ब्रह्मजः = is ब्रह्मज, ब्रह्मजः च असौ ज्ञः च इति ब्रह्मजज्ञः  = the one who is ब्रह्मज and knower of ब्रह्मज he is ब्रह्मजज्ञः (Virat), सर्वज्ञः हि असौ = that one who is indeed an all-knower, तं = him, देवं द्योतनात् = since he is radiant (shining), ज्ञानादिगुणवन्तम् = knowledge, etc., ईड्यं स्तुत्यं = praise, विदित्वा = having known, शास्त्रतः = from scriptures, निचाय्य दृष्ट्वा च = and having seen, आत्मभावेन = by seeing oneself, इमां स्वबुद्धिप्रत्यक्षां = experienced by oneself, शान्तिम् उपरतिम् = peace, अत्यन्तम् एति अतिशयेन एति  = reaches supreme, वैराजं पदं = Prajapati-loka, ज्ञानकर्मसमुच्चयानुष्ठानेन = by following this karma and upasana together, प्राप्नोति = attains, इति अर्थः = this is the meaning

Further again, for the praise of ritual alone, says: 

त्रिणाचिकेतः 

• the one by whom Naaciketa-agni has been done thrice

OR

• one who has the knowledge of that Naciketa-agni, along with its understanding and he also has performed that. 

त्रिभिः

• The one who has rightly attained the association with the teachings of mother, father and teacher as instructed which is a valid means as understood from another shruti: ‘यथा मातृमान्पितृमानचार्यवान्ब्रूयात्’ (बृ. उ. ४ । १ । २) ‘one who has stood by guidance of mother, father, teacher, may speak’ 

OR

• one who is seen to have refined the mind by following the श्रुति (revealed text), स्मृति (reflected text based on श्रुति), noble people those who have instructed/disciplined (following शास्त्र)

OR

• one by association with direct observation (प्रत्यक्ष), inference (अनुमान) and scripture (आगम). 

त्रिकर्मकृत् 

The one who is the doer of worship, has studied scripture and offered donation to the worthy people, such a person crosses birth and death.

Further, the one who --- 

• having known ब्रह्मजज्ञ (Virat) from scriptures,

  • ब्रह्मजज्ञ is the one who is ब्रह्मज (born from Hiranyagarbha) and knower of ब्रह्मज, this ब्रह्मजज्ञ is the one who is indeed an all-knower since he is radiant (shining) and endowed with knowledge etc. and he is praised by the scriptures, 

• having meditated upon ब्रह्मजज्ञ as oneself and 

• experiencing Him

such a person reaches supreme peace of Prajapti loka by following this karma and upasana together - this is the meaning.

Notes:

The 14th mantra states this upasana results in अनन्तलोकफलाप्तिम् as a praise and hence it is said that this mantra is also a praise again. Yama calls that Virat-upasana as नाचिकेता-अग्नि right away confirming that his earlier given boon that this ritual will be called by the name of Naciketa has already fructified.

There are certain criteria to be met for the उपासक to get the result of doing this उपासना - reaching Prajapati-loka. As in any karma or upasana all factors have to be perfect for the result to be yielded.

• त्रिणाचिकेतः Has performed the upasana very well as per the scriptural injunctions gained from a  teacher

• Performed Naaciketa-agni thrice 

OR 

• has the knowledge from a teacher based on shastra, 

• understood it well after having reflected upon it and 

• then practised it. 

This is similar to the three stages of sravana-manana-nididhyasana in the case of atmajnana. The difference is: in upasana, it will be sravana-manana-upasana where action is performed in upasana step along with meditation instead of meditation with complete withdrawal from the world as in the case of atmajnana.

• त्रिभिः Character emphasis and sources from where one can refine the character to make it suitable for the performance of this upasana.

  • Associated with three: 

    • mother, 

    • father, 

    • teacher.

Implies has followed their guidance in life. Mother is the first teacher, then comes father later in life and finally the teacher takes over. Mother provides the nourishment to grow physically and mentally, father the protection and teacher the knowledge to conduct oneself in this life to go beyond samsara. Reference:  ‘यथा मातृमान्पितृमानचार्यवान्ब्रूयात्’ (बृ. उ. ४ । १ । २) ‘one who has stood by guidance of mother, father, teacher, may speak’ 

OR

• Those who have been associated with shruti, smriti and noble people.

  • Shruti provides the upasana details, 

  • Smriti provides the guidelines of how to conduct in life here based on shruti in order to reach the goal of upasana given by shruti. 

  • The noble people are the teachers who teach us these shruti and smriti or they are the mentors who inspire us to lead a life based on the principles of shruti and injunctions-prohibitions of smriti by themselves living the same,

OR

• Those who have attained clarity in life what is dharma and adharma - direct observation, inference or scriptures.
  The conduct in the उपासक’s life is regulated based on clear understanding of what are injunctions and prohibitions. This knowledge of what to and what not to do is attained through:

  • direct observation of how other great उपासक have led their life

  • through one’s own inference 

  • what one has attained by scriptural knowledge.

• त्रिकर्मकृत् Met the overall conditions of doing the उपासना -

  • Has performed the याग, studied the scriptures and offered donations to the worthy people. 

Did यज्ञ-दान-तप (study of scriptures) as mentioned in Gita.

• Final criteria of उपसना - 

  • Understood the Virat ब्रह्मजज्ञ as described in scriptures. ब्रह्मज is one born from Hiranyagarbha (Virat) and knower of that is ब्रह्मजज्ञ. 

  • Meditated upon Virat as oneself. This is done with the worship of प्रत्यगात्मा as Virat (the consciousness associated with all gross creation), just as one does for प्राण-उपासना  where identification is with Hiranyagarbha. Therefore, the upasaka, dissolves the identification associated with this gross body into the totality of all gross universe - i.e., sees the entire universe as one’s own gross body. 

  • Finally performed the yaga ritual with this attitude.

The one who does this upasana meeting the above criteria, only he reaches the loka where birth and death are no more relevant. This going beyond birth and death holds true as long as the उपासना-फल is valid and the person has the eligibility to stay in Prajapati-loka. Once that phala is exhausted, they come back to the mortal world as given in Gita:

ते तं भुक्त्वा स्वर्गलोकं विशालं

क्षीणे पुण्ये मर्त्यलोकं विशन्ति। 

एवं त्रयीधर्ममनुप्रपन्ना 

गतागतं कामकामा लभन्ते॥9.21॥ 

But a sadhaka who has purified his or her mind with no desires for enjoyment may qualify for atmajnana in Prajapati-loka. Such a sadhaka, with great purity of mind, while performing the upasana here in this earthly plane, through meditation on and identification with Virat as the one who has 6 bhagas (ऐश्वर्यस्य समग्रस्य वीर्यस्य यशसः श्रियः । ज्ञानवैराग्ययोश्चैव षण्णां भग इतीरणा - विष्नु-पुराण ६.५.७४), expands the notion of oneself and breaks all the smaller individualistic identities one associates with.

The peace attained in Prajapati loka is relatively supreme when compared to the peace one attains in association with a single gross body. The ultimate supreme peace can be attained only through Self-realisation.

त्रिणाचिकेतस्त्रयमेतद्विदित्वा

य एवं विद्वाँश्चिनुते नाचिकेतम् ।

स मृत्युपाशान् पुरतः प्रणोद्य

शोकातिगो मोदते स्वर्गलोके ॥१८॥

यः विद्वान् त्रिणाचिकेतः एतत् त्रयम् विदित्वा एवं नाचिकेतम् चिनुते सः पुरतः मृत्युपाशान् प्रणोद्य स्वर्गलोके शोकातिगः मोदते। 

त्रिणाचिकेतः = the person who has performed Naachiketa-agni thrice or its upasana, adhyaya and anushThana, त्रयम् = the three: the types of bricks, the number and their arrangement, एतत् = this, विदित्वा = having known, यः = the one who, एवम् = in this way, विद्वाँ = the wise one, चिनुते = conducts the karma of, नाचिकेतम् = the Naachiketa-agni, सः = he, मृत्युपाशान् = the clutches of death, पुरतः = even before, प्रणोद्य = having casted off, शोकातिगः = goes beyond grief, मोदते = rejoices, स्वर्गलोके = in heavenly world.

The wise one, who has performed Nachiketa-agni thrice (or upasana, adhyaya and anushThana), having known the three (the types of bricks, the number and their arrangement), in this way conducts the karma of Nachiketa-agni, casts off the clutches of death (vice, ignorance, likes and dislikes) even before (the body drops off), goes beyond grief, (and) rejoices in the heavenly world. 

त्रिणाचिकेतः - त्रिणाचिकेत, पुं, प्र, एक

त्रयम् - त्रय, नपुं, द्वि, एक

एतत् - एतद्, नपुं, प्र, एक

विदित्वा - अव्ययम्, कृदन्तरूपाणि - विद् + क्त्वा - विदँ ज्ञाने - अदादिः - सेट् - विदित्वा

यः - यत्, पुं, प्र, एक

एवं - अव्ययम्

विद्वान् - विद्वस्, पुं, प्र, एक

चिनुते - चि धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - चिञ् चयने - स्वादिः, प्र-पु, एक

नाचिकेतम् - नाचिकेत, पुं, द्वि, एक

सः - तद्, पुं, प्र, एक

मृत्युपाशान् - मृत्युपाश, पुं, द्वि, बहु

पुरतः - अव्ययम्

प्रणोद्य - अव्ययम्

शोकातिगः - शोकातिग, पुं, प्र, एक

मोदते - मुद् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - मुदँ हर्षे - भ्वादिः, प्र-पु, एक

स्वर्गलोके - स्वर्गलोक, पुं, स, एक

इदानीमग्निविज्ञानचयनफलमुपसंहरति, प्रकरणं च — त्रिणाचिकेतः त्रयं यथोक्तम् ‘या इष्टका यावतीर्वा यथा वा’ इति । एतत् विदित्वा अवगम्य यश्च एवम् आत्मस्वरूपेण अग्निं विद्वान् चिनुते निर्वर्तयति नाचिकेतमग्निं क्रतुम् , सः मृत्युपाशान् अधर्माज्ञानरागद्वेषादिलक्षणान् पुरतः अग्रतः, पूर्वमेव शरीरपातादित्यर्थः, प्रणोद्य अपहाय, शोकातिगः मानसैर्दुःखैर्विगत इत्येतत् , मोदते स्वर्गलोके वैराजे विराडात्मस्वरूपप्रतिपत्त्या ॥

इदानीम् = now, अग्निविज्ञानचयनफलम् = the fruit of knowledge of Virat sacrifice, उपसंहरति = concludes, प्रकरणम् च = and the topic, त्रिणाचिकेतः त्रयम् यथा उक्तम् = just as said, ‘या इष्टका यावतीर्वा यथा वा’ इति = ‘what type of bricks, how many, how they were arranged’, एतत् विदित्वा अवगम्य = having known this, यः च = and one who, एवम् = in this way, आत्मस्वरूपेण = in अग्निम् = the fire, विद्वान् चिनुते निर्वर्तयति = performs karma and upasana, नाचिकेतमग्निम् क्रतुम् = sacrifice called Naciketa agni, सः = that person, मृत्युपाशान् = the snares of death, अधर्माज्ञानरागद्वेषादिलक्षणान् = unrighteousness-ignorance (of how to lead a life)-likes-dislikes etc., पुरतः अग्रतः = before, पूर्वम् एव शरीरपातात् = even before the fall of the body, इति अर्थः = this is the meaning, प्रणोद्य अपहाय = having conquered, शोकातिगः मानसैः दुःखैः विगतः= crossing over the sorrows of the mind, इति एतत् = this is what it is, मोदते = rejoices, स्वर्गलोके वैराजे = in Prajapati loka, विराडात्मस्वरूपप्रतिपत्त्या = by identification with Virat

Now, the topic of knowledge of Virat sacrifice and its fruit concludes. The one who has performed this sacrifice called Naaciketa-agni involving both karma and upasana thrice having known what was just stated ‘what type of bricks, how many, how they were arranged’ and performed it in this way - seeing the fire in oneself, that person is freed from the snares of death, having conquered the unrighteousness-ignorance (of how to lead a life)-likes-dislikes etc., even before the fall of the body, crossing over the sorrows of the mind, rejoices in Prajapati loka by identification with Virat.

Notes:

तैत्तिरीय-ब्राह्मण -- सः त्रेता आत्मानं व्याकुरुत - Hiranyagarbha divided into three - he can be known in three ways: आदित्यम् तृतीयम्, वायुम् तृतीयम्, अग्निं तृतीयम्.

तृतीयम् is one-third. Virat, the gross form of Hiranyagarbha, is also called as any of these three in their gross forms and hence here Virat is also called as Agni.

The person who identifies with Virat having performed the Naaciketa-agni thrice with all the requisites that has been mentioned, becomes free of adharma, ajnana, raga dvesha here itself - so leads a very happy life here itself. This is because the individuality associated with a single gross body is now transitioned to the entire universe as oneself. There is no more fear because there is no other gross entity to see as other (द्वितीयाद् वै भयं भवति, बृ.उ.) - note that this lack of otherness is only confined to gross world and hence the lack of fear is also only limited. There is no more adharma due to lack of such fear. There are no राग and द्वेश also because there is no ‘other’ gross entity to direct these towards. There is no more ignorance related to the gross universe as the upasaka sees it as oneself. Then, after death, such a person attains Prajapati-loka where the joy is more intense and is of longer duration.

Why is Upanishad speaking of the joys of the gross world so gloriously? It speaks to show that even this great happiness is nothing when compared to the bliss of Self-realisation later.

एष तेऽग्निर्नचिकेतः स्वर्ग्यो

यमवृणीथा द्वितीयेन वरेण ।

एतमग्निं तवैव प्रवक्ष्यन्ति जनासः

तृतीयं वरं नचिकेतो वृणीष्व ॥१९॥

नचिकेतः एषः स्वर्ग्यः अग्निः ते (अस्ति) यम् (त्वम्) द्वितीयेन वरेण अवृणीथाः। जनासः एतम् अग्निं तव (नाम्नः) एव प्रवक्ष्यन्ति । नचिकेतः (त्वम्) तृतीयं वरं वृणीष्व। 

एषः = this, ते = to you, नचिकेतः = Oh Nachiketa!, अग्निः = Agni, स्वर्ग्यः = heavenly, यम् = which, अवृणीथाः = you asked, द्वितीयेन वरेण = as the second boon, एतम् = this, अग्निम् = Agni, तव = your, एव = alone, प्रवक्ष्यन्ति = will speak of, जनासः = people, तृतीयम् = third, वरम् = boon, नचिकेतः = O Nachiketa!, वृणीष्व = ask

O Naciketa! This is the heavenly Agni (ritual) to you, which you asked for as the second boon. This Agni (ritual), people will speak of by your name alone. Ask for the third boon, O Naciketa!

एषः - एतद्, पुं, प्र, एक

ते - युष्मद्, च, एक

अग्निः - अग्नि, पुं, प्र, एक

नचिकेतः - नचिकेतस्, पुं, सं, एक

स्वर्ग्यः - स्वर्ग्य, पुं, प्र, एक

यम् - यद्, पुं, द्वि, एक

अवृणीथाः - वॄ धातुरूपाणि - वॄञ् वरणे - क्र्यादिः - कर्तरि प्रयोगः लङ् लकारः आत्मनेपदम्, म-पु, एक

द्वितीयेन - द्वितीय, पुं, तृ, एक

वरेण - वर, पुं, तृ, एक

एतम् - एतद्, पुं, द्वि, एक

अग्निं - अग्नि, पुं, द्वि, एक

तव - युष्मद्, ष, एक

एव - अव्ययम्

प्रवक्ष्यन्ति - प्र + वह् धातुरूपाणि - कर्तरि प्रयोगः लृट् लकारः परस्मैपदम् - वहँ प्रापणे - भ्वादिः, प्र-पु, बहु

जनासः - जनाः + जस्, जन, पुं, प्र, बहु (OR जनास्)

तृतीयं - तृतीय, पुं, द्वि, एक

वरं - वर, पुं, द्वि, एक

नचिकेतः - नचिकेतस्, पुं, सं, एक

वृणीष्व - वॄ धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः आत्मनेपदम् - वॄञ् वरणे - क्र्यादिः, म-पु, एक

एषः ते तुभ्यम् अग्निः वरः हे नचिकेतः, स्वर्ग्यः स्वर्गसाधनः, यम् अग्निं वरम् अवृणीथाः वृतवान् प्रार्थितवानसि द्वितीयेन वरेण, सोऽग्निर्वरो दत्त इत्युक्तोपसंहारः । किञ्च, एतम् अग्निं तवैव नाम्ना प्रवक्ष्यन्ति जनासः जना इत्येतत् । एष वरो दत्तो मया चतुर्थस्तुष्टेन । तृतीयं वरं नचिकेतः वृणीष्व । तस्मिन्ह्यदत्ते ऋणवानेवाहमित्यभिप्रायः ॥

एषः ते तुभ्यम् = for you, अग्निः = this fire (अग्निचयनम्  and अग्निविद्या), वरः = boon, हे नचिकेतः = O Naciketa, स्वर्ग्यः = pertaining to heaven, स्वर्गसाधनः = sadhana for heaven, यम् = which, अग्निम् वरम् = boon for fire, अवृणीथाः वृतवान् प्रार्थितवान् असि = you asked requested, द्वितीयेन वरेण = by second boon, सः अग्निः वरः = that boon for fire, दत्तः = has been given, इति उक्ता = has been said, उपसंहारः = conclusion, किञ्च = further, एतम् अग्निम् = this fire, तवैव नाम्ना = by your name alone, प्रवक्ष्यन्ति = will call, जनासः जनाः = people, इत्येतत् = this is what is, एषः वरः = this boon, दत्तः = given, मया = by me, चतुर्थः = fourth, तुष्टेन = with satisfaction, तृतीयम् वरम् नचिकेतः वृणीष्व = please ask for third boon, तस्मिन् हि आदत्ते = since in not giving that boon, ऋणवान् एव अहम् = I will be indebted to you, इति अभिप्रायः = this is the import.

O Naciketa! This is the fire pertaining to attainment of heaven, the boon you asked as your second boon. That (knowledge) of fire which has been given concludes. Further, people will call this fire by your name alone. This is the fourth boon given by me with satisfaction. Please ask for the third boon since in not giving that boon I will be indebted to you - this is the import.

Notes:

Yama is pleased with Naciketa as the student and hence Self-realization teaching becomes effective. The student quality itself generates that pleasing nature in the teacher - not that the student does anything special.

Naciketa’s boons are not for himself - one for his father, other for society so that the rare knowledge can be shared with others. Even though he got the extra boons of his name being used for the ritual besides the ornament, he was not elated. It shows he has the qualities required for Self-realisation - not getting moved by any selfish motives - no एषणात्रय. But the two boons: one about father with the other about karma and upasana, although giving benefits, are limited in nature - in intensity of joy, span of duration. Now the third boon is related to unlimited joy. 

Up to now it is called पूर्वग्रन्थ which is related to enjoyments pertaining to subject-object relationship, and now onwards it is उत्तरग्रन्थ from where the main topic of Self-realisation begins.

येयं प्रेते विचिकित्सा मनुष्ये-

ऽस्तीत्येके नायमस्तीति चैके ।

एतद्विद्यामनुशिष्टस्त्वयाऽहं

वराणामेष वरस्तृतीयः ॥२०॥

(नचिकेताः उवाच -) प्रेते मनुष्ये या विचिकित्सा (अस्ति सा) इयम् - अस्ति इति एके न अयम् अस्ति इति च एके । त्वया अनुशिष्टः अहम् एतत् विद्याम् वराणाम् एषः तृतीयः वरः (वृणे)। 

या = that which, इयम् = this, मनुष्ये प्रेते = when a person has passed away, विचिकित्सा = doubt, अस्ति = is, इति = thus, एके = some, न = not, अयम् = this, अस्ति = is, इति = thus, च = and, एके = some, एतद् = this, विद्याम् = knowledge, अनुशिष्टः = instructed, त्वया = by you, अहम् = I, वराणाम् = of the boons, एषः = this, वरः = boon, तृतीयः = third

(Nachiketa said -) When a person has passed away, there is this doubt: some (say) that there is (something), and some (say) there is not (anything). Instructed by you, I (seek) this knowledge as this third boon of the (three) boons.

या - यद्, स्त्री, प्र, एक

इयम् - इदम्, स्त्री, प्र, एक

प्रेते - प्रेत, पुं, स, एक, कृदन्तरूपाणि - प्र + इ + क्त - इण् गतौ - अदादिः - अनिट्

विचिकित्सा - विचिकित्सा, स्त्री, प्र, एक, कृदन्तरूपाणि - वि + कित् + णिच् + अच् - कितँ निवासे रोगापनयने च - भ्वादिः - सेट्

मनुष्ये - मनुष्य, पुं, स, एक

अस्ति - अस् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - असँ भुवि - अदादिः, प्र-पु, एक

इति - अव्ययम्

एके - एक, पुं, प्र, बहु

न - अव्ययम्

अयम् - इदम्, पुं, प्र, एक

अस्ति - अस् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - असँ भुवि - अदादिः, प्र-पु, एक

इति - अव्ययम्

च - अव्ययम्

एके - एक, पुं, प्र, बहु

एतत् - एतद्, नपुं, प्र, एक

विद्याम् - विद्या, स्त्री, द्वि ,एक

अनुशिष्टः - अनुशिष्ट, पुं, प्र, एक, कृदन्तरूपाणि - अनु + शास् + क्त - शासुँ अनुशिष्टौ - अदादिः - सेट्

त्वया - युष्मद्, तृ, एक

अहं - अस्मद्, प्र, एक

वराणाम् - वर, पुं, ष, बहु

एषः - एतद्, पुं, प्र, एक

वरः - वर, पुं, प्र, एक

तृतीयः - तृतीय, पुं, प्र, एक

एतावद्ध्यतिक्रान्तेन विधिप्रतिषेधार्थेन मन्त्रब्राह्मणेनावगन्तव्यं यद्वरद्वयसूचितं वस्तु नात्मतत्त्वविषययाथात्म्यविज्ञानम् । अतो विधिप्रतिषेधार्थविषयस्य आत्मनि क्रियाकारकफलाध्यारोपणलक्षणस्य स्वाभाविकस्याज्ञानस्य संसारबीजस्य निवृत्त्यर्थं तद्विपरीतब्रह्मात्मैकत्वविज्ञानं क्रियाकारकफलाध्यारोपणशून्यमात्यन्तिकनिःश्रेयसप्रयोजनं वक्तव्यमित्युत्तरो ग्रन्थ आरभ्यते । तमेतमर्थं द्वितीयवरप्राप्त्याप्यकृतार्थत्वं तृतीयवरगोचरमात्मज्ञानमन्तरेणेत्याख्यायिकया प्रपञ्जयति । यतः पूर्वस्मात्कर्मगोचरात्साध्यसाधनलक्षणादनित्याद्विरक्तस्यात्मज्ञानेऽधिकार इति तन्निन्दार्थं पुत्राद्युपन्यासेन प्रलोभनं क्रियते । 

नचिकेता उवाच ‘तृतीयं वरं नचिकेतो वृणीष्व’ इत्युक्तः सन् — येयं विचिकित्सा संशयः प्रेते मृते मनुष्ये, अस्ति इत्येके अस्ति शरीरेन्द्रियमनोबुद्धिव्यतिरिक्तो देहान्तरसम्बन्ध्यात्मा इत्येके मन्यन्ते, नायमस्ति इति चैके नायमेवंविधोऽस्तीति चैके । अत्र चास्माकं न प्रत्यक्षेण नाप्यनुमानेन निर्णयविज्ञानम् । एतद्विज्ञानाधीनो हि परः पुरुषार्थ इत्यतः एतत् विद्यां विजानीयाम् अहम् अनुशिष्टः ज्ञापितः त्वया । वराणामेष वरस्तृतीयोऽवशिष्टः ॥

एतावत् हि = this much only (material welfare), अतिक्रान्तेन = by that which has gone by, विधिप्रतिषेधार्थेन = by those object is injunctions and prohibitions, मन्त्रब्राह्मणेन = by the mantra and brahmana portions (karmakanda), अवगन्तव्यम् यत् = which should be understood, तत् = that, वरद्वयसूचितम् = two boons indicated, वस्तु = material welfare, न = not, आत्मतत्त्वविषययाथात्म्यविज्ञानम् = the knowledge about the real nature of the topic of the truth about Self, अतः = therefore (since the topic of Self has not been spoken of till now), विधिप्रतिषेधार्थविषयस्य = of the topic of injunctions and prohibitions (karmakanda), आत्मनि = on the Self, क्रियाकारकफलाध्यारोपणलक्षणस्य = of being the character of superimposing action and the various contributing facets of action, स्वाभाविकस्य = of the nature, अज्ञानस्य = of ignorance, संसारबीजस्य = of the cause of samsara (transmigration cycle of birth and death), निवृत्त्यर्थम् = for removal, तत् = that, विपरीतब्रह्मात्मैकत्वविज्ञानम् = opposite knowledge of the oneness of Brahman and the Self, क्रियाकारकफलाध्यारोपणशून्यम् = devoid of superimposition of action and contributing factors of action, आत्यन्तिकनिःश्रेयसप्रयोजनम् = purpose of complete welfare, वक्तव्यम् = should be spoken, इति उत्तरः ग्रन्थः आरभ्यते = the latter text begins, तम् एतम् अर्थं = this result (of complete welfare), द्वितीयवरप्राप्त्यापि = even after attaining the second boon, अकृतार्थत्वम् = non-fulfillment, तृतीयवरगोचरम् = attained by the third boon, आत्मज्ञानम्  = the knowledge of the Self, अन्तरेण = by without, इति अख्यायिकया = through the story, प्रपञ्जयति = is communicated, यतः = since, पूर्वस्मात् = from what has been explained before, कर्मगोचरात् = from that attained by action, साध्यसाधनलक्षणात् = from that with the characteristic of object to be attained and the means to attain it, अनित्यात् = from the impermanent, विरक्तस्य = of the person disgusted, आत्मज्ञाने = in Self-knowledge, अधिकारः = qualified one, इति तत् = that (fruits of karma), निन्दार्थम् = for the criticism of, पुत्रादि = sons etc., उपन्यासेन = through presentation, प्रलोभनम् = temptation, क्रियते = does 

नचिकेताः = Naciketa, उवाच = said, ‘तृतीयं वरं नचिकेतो वृणीष्व’ इत्युक्तः सन् = when being said ‘O Naciketa ask for the third boon’, या इयम् = this is, विचिकित्सा संशयः = doubt, प्रेते मृते मनुष्ये = when man dies, अस्ति इति एके अस्ति  = is, शरीरेन्द्रियमनोबुद्धिव्यतिरिक्तः = different from body, sense organ, mind, intellect, देहान्तरसम्बन्ध्यात्मा = the Self connected with another body,  इति एके मन्यन्ते = such some opine, न अयम् अस्ति इति च एके न अयम् = not this, एवम् विधः = in this fashion, अस्ति = is, इति च एके = some others, अत्र च = therefore, अस्माकम् = of us, न = not, प्रत्यक्षेण = by direct vision, न अपि = not also, अनुमानेन = by inference, निर्णयविज्ञानम्  = discernment of knowledge, एतत् = this, विज्ञानाधीनः = dependent on the knowledge, हि परः पुरुषार्थः = the supreme goal, इति अतः = therefore, एतत् = this, विद्याम् विजानीयाम् =  should know, अहम् = I,  अनुशिष्टः ज्ञापितः = taught,  त्वया = by you,  वराणाम् = of the boons, एषः = this, वरः = boon, तृतीयः = third,  अवशिष्टः = the remaining one

Only this much (material welfare) is indicated by the two boons that have gone by belonging to the mantra and brahmana portion (of the Vedas) and governed by injunctions and prohibitions, but not the knowledge about the real nature of the topic of the truth about Self. Therefore (since the topic of Self has not been spoken of till now), for the removal of ignorance which is the cause of transmigratory cycle of birth and death, of the nature of having a characteristic of superimposing action and its facets on the Self governed by the topic of injunctions and prohibitions (karmakanda), the opposite knowledge of the oneness of Brahman and the Self, devoid of superimposition of action and contributing factors of action, for the purpose of complete welfare, that should be spoken, this latter text begins. This result (of complete welfare) remains unfulfilled even after attaining the second boon without the knowledge of the Self as captured by the third boon- this is communicated through the story. Since the person (who is) disgusted with impermanent result of action characterised by the object to be attained and the means to attain it from what has been explained before, is a qualified one (for Self-knowledge). For the criticism of that (action-oriented life), the temptation is done through the presentation of sons etc.

When being told ‘O Naciketa ask for the third boon’, Naciketa said - When a person dies, some say there is the Self connected with another body, different from body, sense organ, mind, intellect, while some others opine there is nothing in this fashion. Since the supreme goal is dependent on knowledge and this is not (achieved) through direct vision or inference, therefore I should know this (knowledge) taught by you, this is the third boon, the remaining one of the boons.

Notes:

Till now the objects of the boons were of material welfare (इहपरसुखम्, अभ्युदय) which are of this world and hereafter, which are governed by the mantra, brahmana portion of the Vedas called karmakanda which has its subject as विधिप्रतिषेध - injunctions and prohibitions -  actions that are based on ignorance of superimposing the कर्तृत्व, भोक्तृत्व on the Self. Even Virat-upasana that has अनन्तलोकाप्ति as its फल which is relatively long and hence called infinite as it were, but it has an end. All actions are क्रियाकारकफलाध्यारोपणम् - superimposition of acton and facets of action along with their results on the Self, i.e. superimposing a realm of plurality - I as an individual and the world of objects - on the Self that is essentially oneness in nature.

It seems as though Naciketa is asking if there is a jivatma that outlasts this body and which experiences the cycles of birth and death through various bodies. But the question asked by Naciketa is related to the existence and the true nature of oneself, आत्मतत्त्व, निःश्रेयस. There are some who say such an entity exists - these are the आस्तिक-दर्शन while those that say there is nothing beyond this body are the नास्तिक-दर्शन. Naciketa wants to confirm which philosophical viewpoint is the actual truth and also if there is such an entity, what is its nature and what is its relationship with me. Inquiry into the nature of Self was not mentioned explicitly in this question, but it will be put forth a second time when Naciketa asks this question later (1.2.14).

The reason for asking this question is that Naciketa knew that both प्रत्यक्ष and अनुमान cannot be used to know the Self. Sense organs cannot illuminate the Self as the Self is its very essence and in its light of awareness, the sense organs function - therefore, प्रत्यक्ष fails to know the Self. So also, the method of inference will not work to know the Self. Linga, an indicator, is needed for inference. Niyata-sahacaharii-linga - subtle, co-presence indicator is required for inference which should be true all the time - that is it should have व्याप्ति. Self has to be ascertained first and only then can we get into the inquiry of its nature.

So the only way to know this Self is through scriptural knowledge given by a teacher and hence the question from Naciketa is important. The authority of this scriptural knowledge is that it is अपौरुषेय - not authored by anyone, but only revealed - that’s why rishis are मन्त्र-द्रष्टार. Ishvara who has created this world has given Vedas as the knowledge for how to live in this world (कर्म-काण्ड) and then to go beyond it (ज्ञान-काण्ड) to know the nature of me which is beyond death. Any knowledge authored by a person has one or more of these three defects - 

• भ्रम/प्रमाद - inadvertent mistakes of the author

• करणापाटव - limitation of the instruments used in gathering the knowledge

• विप्रलिप्सा - ulterior motive

Vedic knowledge being अपौरुषेय is devoid of such defects and hence is infallible. Also it cannot be understood by self-study as the student being ignorant will not be able to understand Self which cannot be objectified. That's why this Vedic knowledge taught by an experienced (ब्रह्मनिष्ठ) and knowledgeable (श्रोत्रीय) teacher is what would make a person know answers about the Self which is beyond the grasp of sense organs and mind due to it being their essence also.

The purpose of the story is to convey that all the world that can offer - whatever be the happiness, highest or lowest, is impermanent and limited. There is no total fulfillment in that happiness because its attainment entails superimposition upon the Self a sense of agency for action and also an enjoyership of the fruits of those actions involving various facets of multiplicity. The underlying ignorance of my true nature leads to the mistaken notion that I am an individual that needs objects in the world to fulfill me which leads to that superimposition. Only Self-knowledge provides that everlasting bliss and fulfillment as one then goes beyond the realm of samsara which entails the notion that I am an individual governed by the subject-object relationship towards the world of objects. One who is dispassionate towards anything that this world offers, is alone fit for attaining that Self-knowledge.

Through love for the world, go beyond that love to attain dispassion. Dispassion towards the world is not pro-love or hatred for the world, it is simply not having expectations of happiness from and hence the craving for the objects of the world. Serve and love everyone in the world, but don’t be attached - no particularised love, that is dispassion.

अन्य-निन्दा अन्य-स्तूयते - criticising something for praising something else.

निन्दा न तु निन्दा परं परन्तु स्तुति परम् - ninda is not for ninda’s sake, but for stuti. So karmakanda is being criticised only to praise jnanakanda. Karmakanda is necessary for the vast majority of people who have desires for the objects of the world. But for those who are looking for Self-realisation and have dispassion for the objects of the world, jnanakanda is necessary and it is being praised indirectly by criticising karmakanda. 

देवैरत्रापि विचिकित्सितं पुरा

न हि सुविज्ञेयमणुरेष धर्मः ।

अन्यं वरं नचिकेतो वृणीष्व

मा मोपरोत्सीरति मा सृजैनम् ॥२१॥

(मृत्युः उवाच -) नचिकेतः पुरा अत्र देवैः अपि विचिकित्सितं (यतः) एषः अणुः धर्मः सुविज्ञेयम् हि न (अस्ति)।  (अतः त्वम्) अन्यम् वरम् वृणीष्व।  (त्वम्) मा मा उपरोत्सीः।  (त्वम्) एनम् मा अतिसृज। 

देवैः = by gods, अत्र = this matter, अपि = even, विचिकित्सितम् = has been doubted, पुरा = in the days of yore, न = not,  हि = indeed, सुविज्ञेयम् = is easily comprehensible, अणुः = subtle, एषः = this, धर्मः = Self-knowledge, अन्यम् = another, वरम् = boon, नचिकेतः = O Naciketa!, वृणीष्व = ask, मा = me (माम्), मा उपरोत्सीः = do not press, मा = (demanded) of me (माम्), अति सृज = give up, एनम् = this (boon)

(Yama said -) O Naciketa! In the days of yore, this matter has been doubted even by the gods. This Self-knowledge is indeed subtle and not easily comprehensible. Please give up this (boon) directed to me and ask another one. Do not press me on this boon.

देवैः - देव, पुं, तृ, बहु

अत्र - अव्ययम्

अपि - अव्ययम्

विचिकित्सितम् - विचिकित्सित, पुं, द्वि, एक, कृदन्तरूपाणि - वि+कित्+णिच्+क्त - कितँ निवासे रोगापनयने च - भ्वादिः - सेट्

पुरा - पुरा, स्त्री, प्र, एक

न - अव्ययम्

हि - अव्ययम्

सुविज्ञेयम् - सुविज्ञेय, कृदन्तरूपाणि - सु + वि + ज्ञा + यत् - ज्ञा अवबोधने - क्र्यादिः - अनिट्

अणुः - अणु, पुं, प्र, एक

एषः - एतद्, पुं, प्र, एक

धर्मः - धर्म, पुं, प्र, एक

अन्यम् - अन्य, पुं, द्वि, एक

वरम् - वर, पुं, द्वि, एक

नचिकेतः - नचिकेतस्, पुं, सं, एक

वृणीष्व - वॄ धातुरूपाणि - वॄञ् वरणे - क्र्यादिः - कर्तरि प्रयोगः लोट् लकारः आत्मनेपदम्, म-पु, एक

मा (माम्) - अस्मद्, द्वि, एक

मा - अव्ययम्

उपरोत्सीः

अति - अव्ययम्

मा (माम्) - अस्मद्, द्वि, एक

सृज - सृज् धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मैपदम् - सृजँ विसर्गे - तुदादिः, म-पु, एक

एनम् - अव्ययम्

किमयमेकान्ततो निःश्रेयससाधनात्मज्ञानार्हो न वेत्येतत्परीक्षणार्थमाह — देवैरपि अत्र एतस्मिन्वस्तुनि विचिकित्सितं संशयितं पुरा पूर्वम् । न हि सुविज्ञेयं सुष्ठु विज्ञेयम् असकृच्छ्रुतमपि प्राकृतैर्जनैः, यतः अणुः सूक्ष्मः एषः आत्माख्यः धर्मः । अतः अन्यम् असन्दिग्धफलं वरं नचिकेतः, वृणीष्व । मा मां मा उपरोत्सीः उपरोधं मा अकार्षीः अधमर्णमिवोत्तमर्णः । अतिसृज विमुञ्च एनं वरं मा मां प्रति ॥

किम् अयम् = this one, एकान्ततः = single-pointedly, निःश्रेयससाधनात्मज्ञानार्हः = eligibility for the means of Self-knowledge which is ever good, न वा = or not, इति एतत् = this, परीक्षणार्थम् = for the sake of testing, आह = says, देवैः = by the gods, अपि = even, अत्र एतस्मिन् वस्तुनि = in this matter, विचिकित्सितम् संशयितम् = was doubted, पुरा पूर्वम् = before, न हि = not possible, सुविज्ञेयम् सुष्ठु विज्ञेयम् = know well, असकृत् = repeatedly, श्रुतम् अपि = even when heard, प्राकृतैः जनैः = by the common men, यतः = since, अणुः सूक्ष्मः = subtle, एषः आत्माख्यः = called the Self, धर्मः = substance, अतः = therefore, अन्यम् = another, असन्दिग्धफलम् = that which will have no uncertainty even when given, वरम् = boon, नचिकेतः = O Naciketa, वृणीष्व = please ask, मा माम् = me, मा उपरोत्सीः उपरोधम् = trouble, मा = do not, अकार्षीः = do, अधमर्णम् = debtor, इव = like, उत्तमर्णः  = creditor, अतिसृज विमुञ्च = give up, एनम् वरम् = this boon, मा माम् प्रति = directed towards me

For the sake of testing (whether) this one (has) or not the absolute eligibility for the means of Self-knowledge which is ever good, (Yama) says - In the days of the yore, this matter was doubted even by the gods. This (Self) is not easy to know well by the common people even when heard repeatedly, since this substance, known as the Self, is subtle. O Naciketa! Therefore ask another boon which will have no uncertainty (of result) even when given. Please do not trouble me like a creditor does to a debtor. Please give up this boon directed towards me.

Notes:

Yama is shaking out the disciple’s understanding. Even the gods had doubts about the Self. There was Indra learning from Uma Haimavati in Kenopanishad after Agni and Vayu have failed. So also in Chandogya Upanishad, Narada learnt from Sanata Kumar and Indra from Brahma.

Yama wants to test Naciketa if he is really a worthy student for Self-knowledge. This test is to make sure:

• If the young Naciketa has really understood what he is asking for. And it is shown later that Naciketa clearly understood what he is seeking by his denial of the joys of this world and hereafter as impermanent thereby making him fit for the permanent result of Self-knowledge.

• Such knowledge about the Self can be misunderstood when given to an unqualified student thereby destroying not only the student but also others due to that misinterpretation being passed to others. Virochana, after having been taught by Brahma, misunderstood the Self to be the body and went on to teach his fellow asuras that having body-centric focus by giving pleasures to it is the goal of life. 

• Even if this knowledge has to be given to Naciketa, Yama wanted to know to what detail the knowledge of Self should be given so that it may not be misinterpreted leading to Naciketa based on his understanding capacity. A qualified teacher can present it at the level of a student without having room for misinterpretation.

• Yama also makes sure that Naciketa doesn’t lose his third boon in vain - making sure that he gets something tangible that he can surely benefit from.

So Yama first dissuades Naciketa from seeking Self-knowledge based on the difficulty of comprehension of the subject and to see if he is worthy to get it. He even pleads saying do not force him to give this knowledge as he is indebted to him to grant a third boon just as a debtor has to pay his/her dues to the creditor.

निःश्रेयस - नितरां श्रेयः - ever absolutely good. Common men are tied up with राग-द्वेश and therefore, are enamored by the objects of the world, etc. 

देवैरत्रापि विचिकित्सितं किल

त्वं च मृत्यो यन्न सुज्ञेयमात्थ ।

वक्ता चास्य त्वादृगन्यो न लभ्यो

नान्यो वरस्तुल्य एतस्य कश्चित् ॥२२॥

(नचिकेताः उवाच -) देवैः अत्र अपि विचिकित्सितं किल (इति भवतः एव न: श्रुतम्)। यत् (आत्मतत्त्वम्) न सुज्ञेयम् (इति) मृत्यो त्वम् (एव) आत्थ च। अस्य वक्ता त्वादृक् अन्यः न लभ्यः च। अन्यः वरः एतस्य तुल्यः कश्चित् न (अस्ति)। 

देवैः = by gods, अत्र = this matter, अपि = even, विचिकित्सितम् = have doubted, किल = it is said, त्वम् = you, च = and, मृत्यो = O Death!, यत् = which, न = not, सुज्ञेयम् = easily comprehensible, आत्थ = say, वक्ता = teacher, च = and, अस्य = of this, त्वादृक् = like you, अन्यः = other, न = not, लभ्यः = attainable, न = not, कश्चित् अन्यः = any other, वरः = boon, तुल्यः = equivalent, एतस्य = to this

(Naciketa said  -) O Death! This matter has been doubted even by gods (- this we have heard from you yourself). This (knowledge) you say is not easily comprehensible. Another teacher like you is not attainable. There is not any other boon equivalent to this (boon).

देवैः - देव, पुं, तृ, बहु

अत्र - अव्ययम्

अपि - अव्ययम्

विचिकित्सितम् - विचिकित्सित, पुं, द्वि, एक, कृदन्तरूपाणि - वि+कित्+णिच्+क्त - कितँ निवासे रोगापनयने च - भ्वादिः - सेट्

किल - अव्ययम्

त्वम् - युष्मद्, प्र, एक

च - अव्ययम्

मृत्यो - मृत्यु, पुं, सं, एक

यत् - यद्, नपुं, प्र, एक

न - अव्ययम्

सुज्ञेयम् - सुज्ञेय, पुं, द्वि, एक

आत्थ - ब्रू धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - ब्रूञ् व्यक्तायां वाचि - अदादिः, म-पु, एक

वक्ता - वक्तृ, पुं, प्र, एक, कृदन्तरूपाणि - वच् + तृच् - वचँ परिभाषणे - अदादिः - अनिट् 

च - अव्ययम्

अस्य - इदम्, पुं, ष, एक

त्वादृक् - अव्ययम्

अन्यः - अन्य, पुं, प्र, एक

न - अव्ययम्

लभ्यः - लभ्य , पुं, प्र, एक, कृदन्तरूपाणि - लभ् + यत् - डुलभँष् प्राप्तौ - भ्वादिः - अनिट्

न - अव्ययम्

अन्यः - अन्य, पुं, प्र, एक

वरः - वर, पुं, प्र, एक

तुल्यः - तुल्य, पुं, प्र, एक, कृदन्तरूपाणि - तुल् + यत्

एतस्य - एतद्, पुं, ष, एक

कश्चित् - अव्ययम्

एवमुक्तो नचिकेता आह — देवैरत्रापि विचिकित्सितं किलेति भवत एव नः श्रुतम् । त्वं च मृत्यो, यत् यस्मात् न सुज्ञेयम् आत्मतत्त्वम् आत्थ कथयसि । अतः पण्डितैरप्यवेदनीयत्वात् वक्ता च अस्य धर्मस्य त्वादृक् त्वत्तुल्यः अन्यः पण्डितश्च न लभ्यः अन्विष्यमाणोऽपि । अयं तु वरो निःश्रेयसप्राप्तिहेतुः । अतः न अन्यः वरः तुल्यः सदृशः अस्ति एतस्य कश्चिदपि । अनित्यफलत्वादन्यस्य सर्वस्यैवेत्यभिप्रायः ॥

एवम् = in this way, उक्तः = having been said, नचिकेताः = Naciketa, आह = says, देवैः = by gods, अत्र = in this topic, अपि = even, विचिकित्सितम् = doubt, किल = is it?, इति भवतः = from you, एव = indeed, नः = us, श्रुतम् = has been heard, त्वम् = you, च = and, मृत्यो = O Death!, यत् यस्मात् = since, न = not, सुज्ञेयम् = easy to understand, आत्मतत्त्वम् = the truth of the Self, आत्थ कथयसि = say, अतः = therefore, पण्डितैः = by learned, अपि = even, अवेदनीयत्वात् = due to unknowability, वक्ता = speaker, च = and, अस्य धर्मस्य = of this substance, त्वादृक् त्वत्  तुल्यः = like you, अन्यः पण्डितः = another wise person, च  = and, न लभ्यः = not obtainable, अन्विष्यमाणः = searching, अपि  = even, अयम् = this, तु = indeed, वरः = boon, निःश्रेयसप्राप्तिहेतुः = cause for liberation, अतः = therefore, न = not, अन्यः = another, वरः = boon, तुल्यः सदृशः = equivalent, अस्ति = is, एतस्य = of this, कश्चित् अपि = whatsoever, अनित्यफलत्वात् = due to yielding different result, अन्यस्य सर्वस्य = of all others, एव = indeed, इति अभिप्रायः = this is the meaning

In this way, having been said, Naciketa says - In this matter, even by gods (it) was doubted, is it? - indeed this has been heard by us from you. And O Death! Since you say the truth of the Self is not easy to understand, therefore, it is unknowable even by the learned. And a wise person like you is not easily obtainable even when searched. Therefore, there is no other boon whatsoever equivalent to this boon indeed, which is the cause for liberation. Because all others will be yielding a different result (of impermanent fruits) - this is the meaning.

Notes:

Naciketa’s reasons for asking this boon alone as nothing else is equivalent to this one:

• Even the devatas have a doubt - so it is a challenging topic besides a valuable one for even devas are seeking it

• Even if instructed, it is difficult to grasp - not easy to understand 

• This is for liberation - the best result that one can get of any boon

• Teacher like you is not obtainable - a worthy teacher of this difficult subject is not easy to get, and since I got the opportunity to learn from you, O Yama, I will not waste it for anything else.

So Yama’s dissuasion actually fired up Naciketa more to persist with seeking Self-knowledge as the third boon.

Naciketa’s trait:

• Accepting challenges - not to give up something because it is difficult.

• Realisation that difficulty in acquisition of it implies it is actually much more important to be asked for.

शतायुषः पुत्रपौत्रान्वृणीष्व

बहून्पशून् हस्तिहिरण्यमश्वान् ।

भूमेर्महदायतनं वृणीष्व

स्वयं च जीव शरदो यावदिच्छसि ॥२३॥

(मृत्युः उवाच - त्वम्) शतायुषः पुत्रपौत्रान् बहून् पशून् हस्तिहिरण्यम् अश्वान् वृणीष्व । (त्वम्) महदायतनम् भूमेः वृणीष्व। (त्वम्) स्वयम् च यावत् शरदः इच्छसि  (तावत्) जीव ।  

शतायुषः = lifespan of hundred years, पुत्रपौत्रान् = sons and grandsons, वृणीष्व = ask for, बहून् = many, पशून् = animals, हस्तिहिरण्यम् = elephants and gold, अश्वान् = horses, भूमेः = land, महत् = great, आयतनम् = expanse, वृणीष्व = ask, स्वयम् = yourself, च = and, जीव = to live, शरदः = years, यावत् = as long as, इच्छसि = you wish

(Yama said -) Ask for sons and grandsons with a lifespan of hundred years, many animals, elephants, horses, gold and great expanse of land. Ask yourself the years as long as you wish to live.

शतायुषः - शतायुस्, पुं, ष, एक

पुत्रपौत्रान् - पुत्रपौत्र, पुं, द्वि, बहु

वृणीष्व - वॄ धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः आत्मनेपदम् - वॄञ् वरणे - क्र्यादिः, म-पु, एक

बहून् - बहु, पुं, द्वि, बहु

पशून् - पशु, पुं, द्वि, बहु

हस्तिहिरण्यम् - हस्तिहिरण्य, पुं, द्वि, एक

अश्वान् - अश्व, पुं, द्वि, बहु

भूमेः - भूमि, स्त्री, ष, एक

महदायतनम् - महदायतन, पुं, द्वि, एक

वृणीष्व - वॄ धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः आत्मनेपदम् - वॄञ् वरणे - क्र्यादिः, म-पु, एक

स्वयम् - स्वय, पुं, द्वि, एक, कृदन्तरूपाणि - सु + अय् + अच् - अयँ गतौ - भ्वादिः - सेट्

च - अव्ययम्

जीव - जीव् धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मैपदम् - जीवँ प्राणधारणे - भ्वादिः, म-पु, एक

शरदः - शरद्, स्त्री, प्र, एक

यावत् - अव्ययम्

इच्छसि - इष् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - इषँ इच्छायाम् - तुदादिः, म-पु, एक

एवमुक्तोऽपि पुनः प्रलोभयन्नुवाच मृत्युः — शतायुषः शतं वर्षाणि आयूंषि येषां तान् शतायुषः पुत्रपौत्रान् वृणीष्व । किञ्च, गवादिलक्षणान् बहून् पशून् हस्तिहिरण्यम् , हस्ती च हिरण्यं च हस्तिहिरण्यम् , अश्वांश्च । किञ्च, भूमेः पृथिव्याः महत् विस्तीर्णम् आयतनम् आश्रयं मण्डलं साम्राज्यं वृणीष्व । किञ्च, सर्वमप्येतदनर्थकं स्वयं चेदल्पायुरित्यत आह — स्वयं च त्वं जीव धारय शरीरं समग्रेन्द्रियकलापं शरदः वर्षाणि यावत् इच्छसि जीवितुम् ॥

एवम् = in this manner, उक्तः = having been said, अपि पुनः = again, प्रलोभयन् = tempting, उवाच = said, मृत्युः = Death, शतायुषः शतम् = hundred, वर्षाणि = years, आयूंषि = lifespan, येषाम् = of which, तान् = those, शतायुषः = शतायुषः, पुत्रपौत्रान् = children and grandchildren, वृणीष्व = ask, किञ्च = further, गवादिलक्षणान् = such as cows, etc., बहून् पशून् = many animals, हस्तिहिरण्यम् हस्ती च हिरण्यम् च हस्तिहिरण्यम् = elephant and gold are हस्तिहिरण्यम्, अश्वान् च = and horses, किञ्च = further, भूमेः पृथिव्याः = of earth, महत् विस्तीर्णम् = great, आयतनम् आश्रयम् = house, मण्डलम् = region, साम्राज्यम् = kingdom, वृणीष्व = ask, किञ्च = further, सर्वम् = all, अपि = even, एतत् = this, अनर्थकम् = useless, स्वयं = you, चेत् = if, अल्पायुः = of short lifespan, इति अतः = therefore, आह = says, स्वयम् = you, च = and, त्वं जीव धारय = hold, शरीरम् = body, समग्रेन्द्रियलापम्  = with all sense organs lively, शरदः वर्षाणि = years, यावत् = as long, इच्छसि जीवितुम् = you wish to live.

In this manner, having been said, Death, tempting again, says - Ask for children and grandchildren who are शतायुषः - those whose lifespan is hundred years. Further, (ask for) many animals like cows etc., elephant and gold called हस्तिहिरण्यम् and horses. Further, ask for a great house, region, kingdom of earth. Further all this is useless if you have a short lifespan. Therefore, (he) says - and you can live holding on to your body with lively sense organs as long as you wish to live.

Notes:

This difficulty of comprehension of Self-knowledge is related to the qualification of the student - if the student is qualified, then this topic is not challenging for such a person. The qualification of such a student is साधन-चतुष्टय. Naciketa has already amply demonstrated all the qualities of this साधन-चतुष्टय. So Yama, upon seeing that Naciketa is undeterred by the comprehension difficulty of the subject, further tests him to check if he has the necessary qualification by enticing him with various kinds of sense objects that are enjoyable to common people who are devoid of साधन-चतुष्टय. The next few mantras describe all the enjoyments that Yama suggests to Naciketa to ask in lieu of Self-knowledge.

In this mantra, the enjoyments pertaining to this world of human habitation have been covered. Enjoyments such as:

• Large number of long living family members

• Wealth

• Long life for oneself to enjoy all these

All desires of a person can belong to one of these three categories of पुत्रैषणा, वित्तैषणा, लोकैषणा - together called एषणात्रय (three desires).

• पुत्रैषणा - desire for progeny and connections with family, friends and other social contacts.

• वित्तैषणा - desire for wealth and property.

• लोकैषणा - desire to go to other worlds for more enjoyment.

In this mantra the first two categories of desires - पुत्रैषणा and वित्तैषणा - have been covered. लोकैषणा will be covered in another mantra later.

एतत्तुल्यं यदि मन्यसे वरं

वृणीष्व वित्तं चिरजीविकां च ।

महाभूमौ नचिकेतस्त्वमेधि

कामानां त्वा कामभाजं करोमि ॥२४॥

यदि एतत् तुल्यम् वरम् मन्यसे (तत्) वृणीष्व। (त्वम्) वित्तम् चिरजीविकाम् च (वृणीष्व)। नचिकेतः (त्वम्) महाभूमौ एधि। (अहम्) त्वा कामानां कामभाजं करोमि। 

एतत् = to this, तुल्यम् = equivalent, यदि = if, मन्यसे = you think, वरम् = boon, वृणीष्व = ask, वित्तम् = wealth, चिरजीविकाम् = long life, च = and, महाभूमौ = great land, नचिकेतः = O Nachiketa!, त्वम् = you, एधि = become, कामानाम् = of enjoyable things, त्वा = by you, कामभाजम् = partaker of enjoyment, करोमि = I can make.

O Naciketa! If you think of an equivalent boon to this of wealth, long life, great land, ask for it. I can make you become a partaker of enjoyment of enjoyable things.

एतत् - एतद्, नपुं, प्र, एक

तुल्यम् -  तुल्य, नपुं, प्र, एक, कृदन्तरूपाणि - तुल् + यत्

यदि - अव्ययम्

मन्यसे - मन् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - मनँ ज्ञाने - दिवादिः, म-पु, एक

वरम् - वर, पुं, वि, एक

वृणीष्व - वॄ धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः आत्मनेपदम् - वॄञ् वरणे - क्र्यादिः, म-पु, एक

वित्तम् - वित्त, नपुं, द्वि, एक

चिरजीविकाम् - चिरजीविका, स्त्री, द्वि, एक

च - अव्ययम्

महाभूमौ - महाभूमि, स्त्री, स, एक

नचिकेतः - नचिकेतस्, पुं, सं, एक

त्वम् - युष्मद्, प्र, एक

एधि - अस् धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मैपदम् - असँ भुवि - अदादिः, म-पु, एक

कामानाम् - काम, पुं, ष, बहु

त्वा (त्वाम्) - युष्मद्, द्वि, एक

कामभाजम् - कामभाज, पुं, द्वि, एक

करोमि - कृ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - डुकृञ् करणे - तनादिः, उ-पु, एक

एतत्तुल्यम् एतेन यथोपदिष्टेन सदृशम् अन्यमपि यदि मन्यसे वरम् , तमपि वृणीष्व । किञ्च, वित्तं प्रभूतं हिरण्यरत्नादि चिरजीविकां च सह वित्तेन वृणीष्वेत्येतत् । किं बहुना ? महाभूमौ महत्यां भूमौ राजा नचिकेतः त्वम् एधि भव । किञ्चान्यत् , कामानां दिव्यानां मानुषाणां च त्वा त्वां कामभाजं कामभागिनं कामार्हं करोमि, सत्यसङ्कल्पो ह्यहं देवः ॥

एतत् तुल्यम् एतेन = with this, यथा = just as, उपदिष्टेन = given, सदृशम् = equivalent, अन्यम् अपि = anything else, यदि मन्यसे वरम् = if you think a boon, तम् अपि = that also, वृणीष्व = you ask, किञ्च = further, वित्तं प्रभूतं = lot of, हिरण्यरत्नादि = gold, jewels, etc., चिरजीविकां च = and long life, सह वित्तेन = with wealth, वृणीष्व = ask, इति एतत् = this, किं बहुना = what with more,  महाभूमौ महत्यां भूमौ राजा = king in great span of earth, नचिकेतः  = O Naciketa, त्वम् = you, एधि भव = be, किञ्च = Further, अन्यत् , कामानां दिव्यानां मानुषाणां च = and all desirables of gods and humans, त्वा त्वां = you, कामभाजं कामभागिनं कामार्हं = worthy of enjoying all the desirables, करोमि = do, सत्यसङ्कल्पः = manifests whatever I resolve, हि = indeed, अहं देवः = I am god

Equivalent with this, just as given, if you think a boon of anything else, that also you ask. Further, a lot of gold, jewels, etc., and long life with wealth, you ask. O Naciketa! You can be a king in a great span of earth.  Further, I can make you worthy of enjoying all the desirables of gods and humans. I am indeed a god who can manifest whatever I resolve.

Notes:

Yama, having given examples of what could be asked for in the previous mantra, now asks Naciketa to come up with his own wish list. He also adds the enjoyment of power to the previous stated possibilities of wishes by mentioning that he could become a king too. Moreover he states that he can bestow upon him any object or conditions that he wishes to have in this world.

ये ये कामा दुर्लभा मर्त्यलोके

सर्वान् कामाँश्छन्दतः प्रार्थयस्व।

इमा रामाः सरथाः सतूर्या

न हीदृशा लम्भनीया मनुष्यैः।

आभिर्मत्प्रत्ताभिः परिचारयस्व

नचिकेतो मरणं माऽनुप्राक्षीः ॥२५॥

ये ये दुर्लभाः कामाः मर्त्यलोके (सन्ति त्वम् तान्) सर्वान् कामान् छन्दतः प्रार्थयस्व। (त्वम्) इमाः रामाः सरथाः सतूर्याः हि ईदृशाः मनुष्यैः न लम्भनीयाः मत्प्रत्ताभिः आभिः परिचारयस्व। नचिकेतः (त्वम्) मरणं मा अनुप्राक्षीः। 

ये ये = those which, कामाः = desirables, दुर्लभाः = difficult to attain, मर्त्यलोके = in this human world, सर्वान् = all those, कामान् = desirables, छन्दतः = as per your choice, प्रार्थयस्व = ask for, इमा = these, रामाः = damsels, सरथाः = charioteers, सतूर्याः = musicians, न = not, हि = indeed, इदृशाः = like these, लम्भनीयाः = attainable, मनुष्यैः = by humans, आभिः = by them, मत् प्रत्ताभिः = given by me, परिचारयस्व = get yourself served, नचिकेतः = O Nachiketa!, मरणम् = death, मा = do not, अनुप्राक्षीः = inquire.

O Naciketa! Those desirables which are difficult to obtain in the human world, ask for all those desirables as per your choice. These beautiful women, with charioteers, and with musicians, which are not attainable by humans, given by me, get yourself served by them, (but) do not inquire into death.

ये - यद्, पुं, प्र, बहु

कामाः - काम, पुं, प्र, बहु

दुर्लभाः - दुर्लभ, पुं, प्र, बहु

मर्त्यलोके - मर्त्यलोक, पुं, स, एक

सर्वान् - सर्व, पुं, द्वि, बहु

कामान् - काम, पुं, द्वि, बहु

छन्दतः - छन्दत्, पुं, द्वि, बहु

प्रार्थयस्व - प्र + अर्थ धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः आत्मनेपदम् - अर्थ उपयाच्ञायाम् - चुरादिः, म-पु, एक

इमाः - इदम्, स्त्री, द्वि, बहु

रामाः - रामा, स्त्री, द्वि, बहु

सरथाः - सरथ, पुं, द्वि, बहु

सतूर्याः - सतुर्य, पुं, द्वि, बहु

न - अव्ययम्

हि - अव्ययम्

ईदृशा - ईदृशा, स्त्री, प्र, एक

लम्भनीया - लम्भनीया, स्त्री, प्र, एक

मनुष्यैः - मनुष्य, पुं, तृ, बहु

आभिः - इदम्, स्त्री, तृ, बहु

मत् - अस्मद्, पं, एक

प्रत्ताभिः - प्रत्ता, स्त्री, तृ, बहु

परिचारयस्व - परि + चर् धातुरूपाणि - चरँ संशये - चुरादिः - कर्तरि प्रयोगः लोट् लकारः आत्मनेपदम्

नचिकेतः - नचिकेतस्, पुं, सं, एक

मरणम् - मरण, नपुं, द्वि, एक

मा - अव्ययम्

अनुप्राक्षीः - अनु + प्र + अक्ष् धातुरूपाणि - अक्षूँ व्याप्तौ - भ्वादिः - कर्तरि प्रयोगः लुङ् लकारः परस्मैपदम्

लोके - कृदन्तरूपाणि - लोक् + घञ् - लोकृँ दर्शने - भ्वादिः - सेट्

ये ये कामाः प्रार्थनीयाः दुर्लभाश्च मर्त्यलोके, सर्वान् तान् कामान् छन्दतः इच्छातः प्रार्थयस्व । किञ्च, इमाः दिव्या अप्सरसः, रमयन्ति पुरुषानिति रामाः, सह रथैर्वर्तन्त इति सरथाः, सतूर्याः सवादित्राः, ताश्च न हि लम्भनीयाः प्रापणीयाः ईदृशाः एवंविधाः मनुष्यैः मर्त्यैः अस्मदादिप्रसादमन्तरेण । आभिः मत्प्रत्ताभिः मया प्रदत्ताभिः परिचारिकाभिः परिचारयस्व आत्मानम् , पादप्रक्षालनादिशुश्रूषां कारयात्मन इत्यर्थः । हे नचिकेतः, मरणं मरणसम्बद्धं प्रश्नं प्रेत्यास्ति नास्तीति काकदन्तपरीक्षारूपं मा अनुप्राक्षीः मैवं प्रष्टुमर्हसि ॥

ये ये = whatever, कामाः प्रार्थनीयाः = desirable, दुर्लभाश्च = difficult to obtain, मर्त्यलोके = in this mortal world, सर्वान् तान् = all, कामान् = desirables, छन्दतः इच्छातः =  as per your wish, प्रार्थयस्व = ask, किञ्च = further, इमाः = these, दिव्या अप्सरसः = divine damsels, रमयन्ति पुरुषानिति रामाः = रामाः are those who delight men, सह = along with, रथैः = chariots, वर्तन्ते = have, इति सरथाः = those who have chariots, सतूर्याः सवादित्राः = musical instruments, ताः च = and these, न = not, हि = indeed, लम्भनीयाः प्रापणीयाः = are obtainable, ईदृशाः एवंविधाः = like these, मनुष्यैः मर्त्यैः = by humans, अस्मदादिप्रसादम् = given as grace of beings like us, अन्तरेण = by other than, आभिः = by them, मत्प्रत्ताभिः मया प्रदत्ताभिः = given by me, परिचारिकाभिः परिचारयस्व आत्मानम् = yourself served by them, पादप्रक्षालनादिशुश्रूषां = service of washing feet etc., कारयात्मनः = do for oneself, इति अर्थः = this is the meaning, हे नचिकेतः = O Naciketa, मरणं मरणसम्बद्धं = related to death, प्रश्नं = question, प्रेत्य = having died, अस्ति = is, there, न अस्ति = or not there, इति काकदन्तपरीक्षारूपं = like the inquiry into the teeth of the crow, मा अनुप्राक्षीः मा = do not, एवं = in this way, प्रष्टुम् = to ask, अर्हसि = you ought not

Whatever desirables are difficult to obtain in this mortal world, all those desirables as per your wish you ask. Further, have these divine damsels रामाः, those who delight men, along with chariots, the सरथाः, those who have chariots and सतूर्याः, those with musical instruments. And (pleasures) like these indeed are not obtainable by humans unless given as grace of beings like us. Given by me, you can get yourself served by them such as the service of washing feet etc. for oneself - this is the meaning. O Naciketa! You ought not to ask the question related to death in this way - after having died is there something or there is not anything - which is like an inquiry into the teeth of the crow.

Notes:

Doubt सन्दिग्धा and good purpose सत्प्रयोजन - these two should be the basis for any inquiry. 

Yama finally tests Naciketa by offering all kinds of temptations of enjoyments that are only offered by all the higher worlds which are not available to be enjoyed by humans unless a cosmic being like Yama himself bestows upon them through his/her grace. Here the third kind of desire craved by people, लोकैषणा, is being suggested by Yama. Although it is not an entry of the jiva into the world of such enjoyments, but the availability of these enjoyments while still being human can be treated as an offer that falls in the category of लोकैषणा.

Naciketa is being tested for his discernment and dispassion which are key virtues for the Self-knowledge to be understood and also to fructify in one’s life.

Sankaracharya says Yama dissuades Naciketa from asking for Self-knowledge stating that it is like an inquiry into the teeth of the crow, i.e., it is a pursuit that has of no practical value when compared with the sense pleasures that give an immediate gratification. Naciketa refutes this suggestion in the next few mantras which are very important for contemplation as a sadhana for a sadhaka who may have temptation for any sense pleasures.

श्वोभावा मर्त्यस्य यदन्तकैतत्

सर्वेन्द्रियाणां जरयन्ति तेजः ।

अपि सर्वं जीवितमल्पमेव

तवैव वाहास्तव नृत्यगीते ॥२६॥

(नचिकेताः उवाच - त्वया उपन्यस्ताः भोगाः) श्वोभावाः (सन्ति)। अन्तक (ते श्वोभावाः) मर्त्यस्य यत् एतत् सर्वेंद्रियाणाम् तेजः (तत्) जरयन्ति । सर्वं जीवितम् अल्पम् एव अपि । (अतः) तव वाहाः नृत्यगीते (च) तव एव (सन्तु)। 

श्वोऽभावाः = ephemeral (those that which have no tomorrow), मर्त्यस्य = of the mortal, यत् = which, अन्तक = O destroyer!, एतत् = these (this), सर्वेंद्रियाणाम् = of all the senses, जरयन्ति = wean away, तेजः = the energy, अपि = also, सर्वम् = all, जीवितम् = life, अल्पम् = limited, एव = only, तव = your, एव = alone, वाहाः = vehicles, तव = your, नृत्यगीते = dances and songs

(Naciketa said -) O Destroyer! These are ephemeral which wean away the energy of all the senses of the mortal. Also, all life is limited only. So let the vehicles, dances and songs be yours alone.

श्वः - अव्ययम्

अभावाः - अभाव, पुं, प्र, बहु

मर्त्यस्य - मर्त्य, पुं, ष, एक, मर्त्य - कृदन्तरूपाणि - मृ + ण्यत् - मर्त्य  (पुं)

यत् - यद्, नपुं, प्र, एक

अन्तक - अन्तक, पुं, सं, एक, कृदन्तरूपाणि - अन्त् + ण्वुल् - अतिँ बन्धने - भ्वादिः - सेट्

एतत् - एतद्, नपुं, प्र, एक

सर्वेंद्रियाणाम् - सर्वेंद्रिय, नपुं, ष, बहु

जरयन्ति - जॄ + णिच् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - जॄष् वयोहानौ मित् - दिवादिः, प्र-पु, बहु

तेजः - तेजस्, पुं, द्वि, एक

अपि - अव्ययम्

सर्वम् - सर्व, नपुं, प्र, एक

जीवितम् - जीवित, नपुं, प्र, एक

अल्पम् - अल्प, नपुं, प्र, एक

एव - अव्ययम्

तव - युष्मद्, ष, एक

एव - अव्ययम्

वाहाः - वाह, पुं, प्र, बहु

तव -  युष्मद्, ष, एक

नृत्यगीते - नृत्यगीता, स्त्री, प्र, द्वि

मृत्युना एवं प्रलोभ्यमानोऽपि नचिकेता महाह्रदवदक्षोभ्य आह — श्वो भविष्यन्ति न वेति सन्दिह्यमान एव येषां भावो भवनं त्वयोपन्यस्तानां भोगानां ते श्वोभावाः । किञ्च, मर्त्यस्य मनुष्यस्य अन्तक हे मृत्यो, यत् एतत् सर्वेन्द्रियाणां तेजः तत् जरयन्ति अपक्षपयन्ति । अप्सरःप्रभृतयो भोगा अनर्थायैवैते, धर्मवीर्यप्रज्ञातेजोयशःप्रभृतीनां क्षपयितृत्वात् । यां चापि दीर्घजीविकां त्वं दित्ससि तत्रापि शृणु । सर्वं यद्ब्रह्मणोऽपि जीवितम् आयुः अल्पमेव, किमुतास्मदादिदीर्घजीविका । अतः तवैव तिष्ठन्तु वाहाः रथादयः, तथा तव नृत्यगीते च ॥

मृत्युना = by Death, एवं = in this way, प्रलोभ्यमानः = tempting, अपि = even, नचिकेताः = Naciketa, महाह्रदवत् = like a vast lake, अक्षोभ्यः = unshakeable, आह = says, श्वः = tomorrow, भविष्यन्ति = will be, न वा = or not, इति सन्दिह्यमानः = doubtful, एव = indeed, येषां = whose, भावः भवनं = the existence, त्वया = by you, उपन्यस्तानां भोगानां = of the given pleasures, ते = they, श्वोभावाः =  श्वोभावाः, किञ्च = further, मर्त्यस्य मनुष्यस्य = of the man, अन्तक हे मृत्यो = O Death,  यत् = which, एतत् = this, सर्वेन्द्रियाणां = of all organs, तेजः = vitality, तत् = that, जरयन्ति अपक्षपयन्ति = weaken, अप्सरः = celestial woman, प्रभृतयः = etc,. भोगाः = the pleasures, अनर्थाय = to destruction, एव = indeed, एते = these, धर्मवीर्यप्रज्ञातेजोयशःप्रभृतीनां = righteousness, strength, wisdom, vitality, fame, etc., क्षपयितृत्वात् = due to draining, यां = that, च = and, अपि = even, दीर्घजीविकां = long life, त्वं = you, दित्ससि = wishing to give, तत्र = in that matter, अपि = also, शृणु = listen, सर्वं = all, यत् = which, ब्रह्मणः = of Brahmaa, अपि = even, जीवितम् आयुः = lifespan, अल्पम् एव = is limited indeed, किमुतास्मदादिदीर्घजीविका = what to say of the long life of people like us, अतः  = therefore, तवैव = your indeed, तिष्ठन्तु = be, वाहाः रथादयः = chariots etc., तथा = also, तव = your, नृत्यगीते = dances and songs, च = and

In this way, even being tempted by Death, Naciketa, unshakeable like a vast lake says - The pleasures given by you are श्वोभावाः indeed whose existence is doubtful whether they will be or not be tomorrow. Further, O Death! Those weaken the vitality of all organs. All the pleasures such as celestial women etc. indeed lead to destruction due to draining of  righteousness, strength, wisdom, vitality, fame, etc. And that long lifespan you are wishing to give - in that matter also please listen. The lifespan of even that of Brahma is limited indeed so what to say of the long life of people like us. Therefore, let the chariots, your dances and songs be yours indeed.

Notes:

Naciketa points to the defects in the three kinds of pleasures that Yama suggested him to ask for:

• Sense pleasures - ephemeral, take away vitality. Objects and sense organs are of the same elements or pleasure seen in an object is actually within me - so it is like sucking the thumb. Bhoga is that which enjoys us - basically we get tired.

• Wealth - Satisfaction is not by wealth, also I will get it when I ask you, now that I’ve known you.

• Long life - relatively long, but not infinite. Yama also has a limited life. Naimittika pralaya, Yama is not there.

Therefore, give me what I asked for.

Shankaracharya says that all pleasures drain away righteousness, strength, wisdom, vitality, fame, etc. 

• Even if it is अधर्म to indulge in such an enjoyment, a person totally consumed by desire will not refrain from it. Dharma as पुरुषार्थ, the goal of human effort, should be guiding a person to pursue अर्थ  and काम, but it will no longer play such a role as attaining काम becomes of utmost importance.

• This giving up धर्म is due to lack of strength in holding on to it.

• So also the focus on the desire will make the person lose wisdom i.e. विवेक to differentiate between धर्म and अधर्म, i.e. even अधर्म will be seen as धर्म.

• Indulging in such an enjoyment will make the person lose vitality, i.e. energy that could be used productively towards higher pursuits of like - धर्म and मोक्ष.

• Having lost धर्म, even fame is lost. A person consumed by desire will not be afraid of infamy also which many times actually keeps a person in check from being in अधर्म.

न वित्तेन तर्पणीयो मनुष्यो

लप्स्यामहे वित्तमद्राक्ष्म चेत्त्वा ।

जीविष्यामो यावदीशिष्यसि त्वं

वरस्तु मे वरणीयः स एव ॥२७॥

च्छान्दसः

मनुष्यः वित्तेन न तर्पणीयः (अस्ति। वयम्) त्वा अद्राक्ष्म चेत् वित्तम् लप्स्यामहे । यावत् त्वम् इशिष्यसि (तावत् वयम्) जीविष्यामः ।  सः (आत्मविज्ञानम्) वरः एव  मे तु वरणीयः (अस्ति)।  

लौकिकः

मनुष्यः वित्तेन न तर्पणीयः (अस्ति। वयम्) त्वा अद्राक्ष्म चेत् वित्तम् लप्स्यामहे । यावत् त्वम् इशिष्यसे (तावत् वयम्) जीविष्यामः । सः (आत्मविज्ञानम्)  वरः एव  मे तु वरणीयः (अस्ति)।  

वित्तेन = by wealth, न  तर्पणीयः = unsatisfiable, मनुष्यः = man, लप्स्यामहे = we will get, वित्तम् = wealth, अद्राक्ष्म = having seen, चेत् = if, त्वा (त्वाम्) = you, जीविष्यामः = we will live, यावत् = as long as, ईशिष्यसि (ईशिष्यसे) = will rule, त्वम् = you, वरः = boon, तु = indeed, मे = by me, वरणीयः = is worth asking for, सः = this, एव = alone

Man is unsatisfiable by wealth. We will get wealth now having seen you. We will live as long as you will rule. Indeed this boon alone is worth asking for by me.

न - अव्ययम्

वित्तेन - वित्त, नपुं, तृ, एक

तर्पणीयः - कृदन्तरूपाणि - तृप् + अनीयर् - तृपँ प्रीणने - दिवादिः - वेट् - तर्पणीय (पुं)

मनुष्यः - मनुष्य, पुं, प्र, एक

लप्स्यामहे - लभ् धातुरूपाणि - कर्तरि प्रयोगः लृट् लकारः आत्मनेपदम् - डुलभँष् प्राप्तौ - भ्वादिः, उ-पु, बहु

वित्तम् -  वित्त, नपुं, द्वि, एक

अद्राक्ष्म - दृश् धातुरूपाणि - कर्तरि प्रयोगः लुङ् लकारः परस्मैपदम् - दृशिँर् प्रेक्षणे - भ्वादिः, उ-पु, बहु

चेत् - अव्ययम्

त्वा (त्वाम्) - युष्मद्, द्वि, एक

जीविष्यामः - जीव् धातुरूपाणि - कर्तरि प्रयोगः लृट् लकारः परस्मैपदम् - जीवँ प्राणधारणे - भ्वादिः, उ-पु, बहु

यावत् - अव्ययम्

इशिष्यसि ईशिष्यसे - ईश् धातुरूपाणि - ईशँ ऐश्वर्ये - अदादिः - कर्तरि प्रयोगः लृट् लकारः आत्मनेपदम्, म-पु, एक

त्वम् - युष्मद्, प्र, एक

वरः - वर, पुं, प्र, एक

तु - अव्ययम्

मे - अस्मद्, च, एक

वरणीयः - वरणीय, पुं, प्र, एक, कृदन्तरूपाणि - वृ + अनीयर् - वृञ् वरणे - स्वादिः - सेट्

सः - तद्, पुं, प्र, एक

एव - अव्ययम्

किञ्च, न प्रभूतेन वित्तेन तर्पणीयो मनुष्यः । न हि लोके वित्तलाभः कस्यचित्तृप्तिकरो दृष्टः । यदि नामास्माकं वित्ततृष्णा स्यात् , लप्स्यामहे प्राप्स्यामहे वित्तम् , अद्राक्ष्म दृष्टवन्तो वयं चेत् त्वा त्वाम् । जीवितमपि तथैव — जीविष्यामः यावत् याम्ये पदे त्वम् ईशिष्यसि ईशिष्यसे प्रभुः स्याः । कथं हि मर्त्यस्त्वया समेत्याल्पधनायुर्भवेत् ? वरस्तु मे वरणीयः स एव यदात्मविज्ञानम् ॥

किञ्च = further, न = not, प्रभूतेन वित्तेन = by immense wealth, तर्पणीयः = satisfiable, मनुष्यः = person, न = not, हि = because, लोके = in this world, वित्तलाभः = gaining of wealth, कस्यचित् = anyone, तृप्तिकरः = getting satisfied, दृष्टः = seen, यदि = if, नाम = indeed, अस्माकं = us, वित्ततृष्णा = desire for wealth, स्यात् = may, लप्स्यामहे प्राप्स्यामहे = we will get, वित्तम् = wealth, अद्राक्ष्म दृष्टवन्तः = having seen, वयं = we, चेत् त्वा त्वाम् = you, जीवितम् = life, अपि = also, तथा एव = similar indeed, जीविष्यामः = we live, यावत् याम्ये पदे = the status of Yama, त्वम् = you, ईशिष्यसि ईशिष्यसे = wish, प्रभुः = Lord, स्याः = will be, कथं = how, हि = indeed, मर्त्यः = a person, त्वया =by you, समेत्य = having come to you, अल्पधनायुः = of poverty and short life span, भवेत् = will be, वरः = boon, तु = indeed, मे = for me, वरणीयः = worth asking, सः एव = that alone, यत् = which, आत्मविज्ञानम् = Self-knowledge

Further, a person is not satisfiable by immense wealth because in this world it is not seen that anyone gets satisfied by gaining wealth. If indeed we have a desire for wealth, we will get the wealth having seen you. Similarly, life also indeed. We live, as long as you have the status of Yama and you wish us to live. How indeed can a person be of poverty and of limited lifespan after having come to you? For me, that boon of Self-knowledge alone is worth asking indeed.

Notes:

This mantra further states that asking for wealth and long life is useless. One simple reason being that Naciketa can easily acquire them in future by propitiating Yama who is pleased with him - granting of necklace and naming the Virat upasana sacrifice by his name is a testimony. More importantly he shows wealth and long life are not even worth asking for as follows.

Wealth never satisfies a person - those who have a lot, want even more as the needs also proportionally increase, and some of those who don’t have much, are satisfied with what they have. Wealth has an effect on a person only when it is spent, therefore it is called द्रविण - द्रव्यति इति द्रविण, wealth is that which flows. And true joy of wealth is only when it is shared with others and spent on good causes that help others. Wealth is not an end goal itself, but only a means - for one’s basic maintenance and anything beyond that is a bondage if not spent well for good causes.

Also whatever length be the lifespan that one may wish to live, it is still subjected to an end finally and hence coming under Yama’s domain finally.

ईषिष्यसि is आर्ष-प्रयोग - Usage by rishis, Vedic license. The correct form is ईशिष्यसे.

अजीर्यताममृतानामुपेत्य

जीर्यन्मर्त्यः क्वधःस्थः प्रजानन् ।

अभिध्यायन् वर्णरतिप्रमोदान्

अतिदीर्घे जीविते को रमेत ॥२८॥

कः क्वधःस्थः प्रजानन् जीर्यन् अभिध्यायन् मर्त्यः अजीर्यताम् अमृतानाम् उपेत्य वर्णरतिप्रमोदान् अतिदीर्घे जीविते रमेत। 

अजीर्यताम् = of those who do not age, अमृतानाम् = of the immortals, उपेत्य = having reached proximity, जीर्यन् = aging, मर्त्यः = mortal, क्वधः = on earth, स्थः = living, प्रजानन् = knowing, अभिध्यायन् = considering, वर्णरतिप्रमोदान् = the enjoyments offered by the women, अतिदीर्घे = very long, जीविते = lifespan, कः = which, रमेत = rejoices

Having reached the proximity of immortals and of those who do not age, which aging mortal living on earth, knowing the higher goal and considering the enjoyments offered by beautiful women, rejoices in such a very long lifespan?

अजीर्यताम् - अजीर्यत, पुं, ष, बहु

अमृतानाम् - अमृत, पुं, ष, बहु

उपेत्य - अव्ययम्, कृदन्तरूपाणि - उप + इ + ल्यप् - इण् गतौ - अदादिः - अनिट्

जीर्यन् - जीर्यत्, पुं, प्र, एक, कृदन्तरूपाणि - जॄ + शतृँ - जॄष् वयोहानौ मित् १९३८ - दिवादिः - सेट् - (पुं)

मर्त्यः - मर्त्य, पुं, प्र, एक, कृदन्तरूपाणि - मृ + ण्यत् - मर्त्य  (पुं)

क्वधःस्थः - अव्ययम्

प्रजानन् - प्रजानत्, पुं, प्र, एक,  कृदन्तरूपाणि - प्र + ज्ञा + शतृँ - ज्ञा अवबोधने - क्र्यादिः - अनिट्

अभिध्यायन् - अभिध्यायत्, पुं, प्र, एक, कृदन्तरूपाणि - अभि + ध्यै + शतृँ - ध्यै चिन्तायाम् - भ्वादिः - अनिट्

वर्णरतिप्रमोदान् - वर्णरतिप्रमोद, पुं, द्वि, बहु

अतिदीर्घे - अतिदीर्घ, नपुं, स, एक

जीविते - जीवित, नपुं, स, एक

कः - किम्, पुं, प्र, एक

रमेत - रम् धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः आत्मनेपदम् - रमुँ क्रीडायाम् रमँ इति माधवः - भ्वादिः

यतश्च अजीर्यतां वयोहानिमप्राप्नुवताम् अमृतानां सकाशम् उपेत्य उपगम्य आत्मन उत्कृष्टं प्रयोजनान्तरं प्राप्तव्यं तेभ्यः प्रजानन् उपलभमानः स्वयं तु जीर्यन् मर्त्यः जरामरणवान् क्वधःस्थः कुः पृथिवी अधश्चासावन्तरिक्षादिलोकापेक्षया तस्यां तिष्ठतीति क्वधःस्थः सन् कथमेवमविवेकिभिः प्रार्थनीयं पुत्रवित्ताद्यस्थिरं वृणीते । ‘क्व तदास्थः’ इति वा पाठान्तरम् । अस्मिन्पक्षे चैवमक्षरयोजना— तेषु पुत्रादिषु आस्था आस्थितिः तात्पर्येण वर्तनं यस्य स तदास्थः । ततोऽधिकतरं पुरुषार्थं दुष्प्रापमपि अभिप्रेप्सुः क्व तदास्थो भवेत् ? न कश्चित्तदसारज्ञस्तदर्थी स्यादित्यर्थः । सर्वो ह्युपर्युपर्येव बुभूषति लोकः । तस्मान्न पुत्रवित्तादिलोभैः प्रलोभ्योऽहम् । किञ्च, अप्सरःप्रमुखान् वर्णरतिप्रमोदान् अनवस्थितरूपतया अभिध्यायन् निरूपयन् यथावत् अतिदीर्घे जीविते कः विवेकी रमेत ॥

यतः = since, च = and, अजीर्यतां वयोहानिम् अप्राप्नुवताम् = do not attain the aging process, अमृतानां = of those who don’t die, सकाशम् = proximity, उपेत्य उपगम्य = having gone, आत्मनः = oneself, उत्कृष्टं = higher, प्रयोजनान्तरं = of a different purpose, प्राप्तव्यं = should be obtained, तेभ्यः = from them, प्रजानन् उपलभमानः = knowing of attaining, स्वयं = oneself, तु = but, जीर्यन् मर्त्यः जरामरणवान् = susceptible to age and death, क्वधःस्थः कुः पृथिवी = earth, अधः = inferior, च = and, असौ = that, अन्तरिक्षादिलोकापेक्षया = relative to interstitial-space and other worlds, तस्यां तिष्ठति = in that stays, इति क्वधःस्थः = is क्वधःस्थः, सन् = being, कथमम् = how, एवम् = in this way, अविवेकिभिः = by the undiscerning people, प्रार्थनीयं = worth asking, पुत्रवित्तादि = progeny and wealth, etc., अस्थिरं = impermanent (unstable), वृणीते = asks, ‘क्व तदास्थः’ इति =  क्व तदास्थः, वा = or, पाठान्तरम् = alternative reading, अस्मिन् पक्षे च = and in this consideration, एवम् = in this way, अक्षरयोजना = the connection of words, तेषु पुत्रादिषु = in progeny etc., आस्थाः आस्थितिः = abidance, तात्पर्येण वर्तनं = dwelling with them as focus, यस्य = one whose, सः = he, तदास्थः = is तदास्थः, ततः = from that, अधिकतरं = greater, पुरुषार्थं = the goal of human, दुष्प्रापम् अपि = even difficult to attain, अभिप्रेप्सुः = desirous of gaining, क्व = how, तदास्थः = तदास्थः, भवेत् = becomes,  न = not, कश्चित् = anyone, तदसारज्ञः = knowing the unworthiness of that, तदर्थी स्यात् = may seek that, इति अर्थः = this is the meaning, सर्वः = all, हि उपर्युपर्येव = better and better alone indeed, बुभूषति = desire, लोकः = people, तस्मात् = therefore, न = not, पुत्रवित्तादिलोभैः =  by the greed for progeny, wealth, etc., प्रलोभ्यः = tempted, अहम् = I, किञ्च = further, अप्सरःप्रमुखान् = proximity of damsels, वर्णरतिप्रमोदान् अनवस्थितरूपतया = with the form of infirmity, अभिध्यायन् निरूपयन् = understanding well, यथावत् = just as stated, अतिदीर्घे जीविते = in long life, कः = one who, विवेकी = discerning, रमेत = rejoice

And since how a person having gone close to those who do not attain the aging process and those who don’t die, who is susceptible to old age and death, and knowing of attaining something higher, residing on earth which is inferior to the interstitial space and higher worlds, will ask for impermanent progeny and wealth, etc., which is worth asking only by the undiscerning people? Or alternative reading is क्व तदास्थः (in place of क्वधःस्थः) and in this context, the words need to be understood in this way. तदास्थः is one whose abidance is in progeny etc. and one who lives with them as focus. How will one, who is desirous to attain a higher goal than them (progeny etc.), even though difficult to attain, becomes a तदास्थः? Anyone who knows the unworthiness of that (pleasure) will not seek them - this is the meaning. All people want to desire something better and better. Therefore, I am not tempted by the greed for progeny, wealth, etc. Further, which discerning person, having understood the proximity of damsels, with its nature of impermanence just as stated, rejoice in long life?

Notes:

When a person who is suffering with oldage, disease, etc.  is aware that the person he/she approached can grant everlasting happiness through Self-knowledge, then why would any sensible thoughtful person ask for limited impermanent joys? In this mantra, the joys of the higher worlds are decried by stating that they are limited in scope and hence even a long life with them is useless.

Naciketa shows that he has developed enough wisdom through viveka-vairagya as stated in विवेकचूढामणि - विद्याफलं स्यात् असतो निवृत्तिः - to get away from falsehood is the fruit of knowledge.

वर्णरतिप्रमोद - one who delights in वर्ण and रति. वर्ण is color representing changeful object characteristics - शब्द-स्पर्श-रूप-रस-गन्ध. रति is indulging in them. So one who is focused on characteristics of objects and indulgence in them. Life that dwells on राग-द्वेश or on प्रेयस as mentioned in the next section.

यस्मिन्निदं विचिकित्सन्ति मृत्यो

यत्साम्पराये महति ब्रूहि नस्तत् ।

योऽयं वरो गूढमनुप्रविष्टो

नान्यं तस्मान्नचिकेता वृणीते ॥२९॥

मृत्यो यत् (मया प्रार्थितम्) यस्मिन् महति साम्पराये इदम् (जनाः) विचिकित्सन्ति (त्वम्) तत् नः ब्रूहि। (श्रुतिः आह -) अयम् वरः यः गूढम् अनुप्रविष्टः तस्मात् नचिकेताः अन्यम् (वरम्) न वृणीते। 

यस्मिन् = in which, इदम् = this, विचिकित्सन्ति = doubt, मृत्यो = O Death!, यत् = which, साम्पराये = in the other world, महति = in great, ब्रूहि = say, नः = to us, तत् = that, यः = which, अयम् = this, वरः = boon, गूढम् = secret, अनुप्रविष्टः = entered, न = not, अन्यम् = other, तस्मात् = than, नचिकेता = Naciketa, वृणीते = asks for

O Death! Tell us about the thing in which people doubt in the next world and which is of great result (that was asked by me). (Sruti says -) This boon which has entered into secrecy, is what Naciketa asks for and nothing else.

यस्मिन् - यद्, नपुं, स, एक

इदं - इदम्, नपुं, प्र, एक

विचिकित्सन्ति - वि + कित् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - कितँ निवासे रोगापनयने च - भ्वादिः, प्र-पु, एक

मृत्यो - मृत्यु, पुं, सं, एक

यत् - यद्, नपुं, प्र, एक

साम्पराये - साम्पराय, पुं, स, एक

महति - महत्, पुं, स, एक

ब्रूहि - ब्रू धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मैपदम् - ब्रूञ् व्यक्तायां वाचि - अदादिः, म-पु, एक

नः - अस्मद्, द्वि, बहु

तत् - तद्, नपुं, प्र, एक

यः - यद्, पुं, प्र, एक

अयम् - इदम्, पुं, प्र, एक

वरः - वर, पुं, प्र, एक

गूढम् - गूढ, नपुं, प्र, एक

अनुप्रविष्टः - अनुप्रविष्ट, पुं, प्र, एक, कृदन्तरूपाणि - अनु + प्र + विष् + क्त - विषुँ सेचने - भ्वादिः - सेट्

न - अव्ययम्

अन्यम् - अन्य, पुं, द्वि, एक

तस्मात् - तद्, पुं, पं, एक

नचिकेताः - नचिकेतस्, पुं, प्र, एक

वृणीते - वॄ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - वॄञ् वरणे - क्र्यादिः, प्र-पु, एक

अतो विहायानित्यैः कामैः प्रलोभनम्, यन्मया प्रार्थितं यस्मिन् प्रेते इदं विचिकित्सनं विचिकित्सन्ति अस्ति नास्तीत्येवंप्रकारं हे मृत्यो, साम्पराये परलोकविषये महति महाप्रयोजननिमित्ते आत्मनो निर्णयविज्ञानं यत् , तत् ब्रूहि कथय नः अस्मभ्यम् । किं बहुना, योऽयं प्रकृत आत्मविषयः वरः गूढं गहनं दुर्विवेचनं प्राप्तः अनुप्रविष्टः, तस्मात् वरात् अन्यम् अविवेकिभिः प्रार्थनीयमनित्यविषयं वरं नचिकेताः न वृणीते मनसापि इति श्रुतेर्वचनमिति ॥

अतः = therefore, विहाय = after having given up, अनित्यैः कामैः = by the impermanent desirables, प्रलोभनम् = temptation, यत् = which, मया = by me, प्रार्थितम् = sought for, यस्मिन् प्रेते = when the body is not there, इदं विचिकित्सनं विचिकित्सन्ति = doubt, अस्ति = is, न अस्ति = is not, इति एवम् प्रकारम् = in this manner, हे मृत्यो = O Death, साम्पराये परलोकविषये = subject pertaining to higher world (the Self), महति महाप्रयोजननिमित्ते = cause for the greatest result (moksha) आत्मनः निर्णयविज्ञानं = the definite knowledge of the Self, यत् = which, तत् = that, ब्रूहि कथय = please tell, नः अस्मभ्यम् = to me, किं बहुना = why many times, यः अयं प्रकृतः = the topic under discussion, आत्मविषयः = the topic of Self, वरः गूढं गहनं = rare, दुर्विवेचनं प्राप्तः = attained a state difficult to grasp, अनुप्रविष्टः, तस्मात् वरात् = from that boon, अन्यम् = different, अविवेकिभिः = by the dull people, प्रार्थनीयम् = worth asking, अनित्यविषयं = impermanent object, वरं = boon, नचिकेताः = Naciketa, न = not, वृणीते = asks, मनसा = with mind, अपि = even, इति श्रुतेः = of shruti, वचनम् अति = the words

O Death! Therefore, after having given up the temptation by the impermanent desirables, please tell me that definite knowledge of the Self asked by me which is - the subject pertaining to higher world (the Self), cause for the greatest result (moksha), and doubted by the people in this manner whether there is or there is not. The topic of Self under discussion is rare, (with the Self) having attained a state difficult to grasp. Naciketa does not ask anything impermanent different from that boon which is worth asking (only) by the dull people - and not even with thought. These are the words of shruti.

Notes:

Naciketa says you have not given enough suasion to make me give up the desire for Self-knowledge. So please give up this vain attempts and grant me the Self-knowledge which is:

• the subject pertaining to higher world (the Self), 

• cause for the greatest result (मोक्ष), 

• and doubted by the people in this manner whether there is or there is not.

A Guru is only selfish in one way - to find such a fit student with whom he can share the knowledge freely. Hence Yama happily proceeds to bestow Self-knowledge to Naciketa as given in the rest of the Upanishad.

The word साम्पराय is not related to heaven, but the highest लोक which is Self itself. लोक्यते अनुभूयते इति लोकः - that which is experienced is लोक. And it is stated आत्मानमेव लोकमुपासीत (Br. Up. 1.4.15) - Worship the Self itself as a लोक - that is the Self is something to be reaslised and hence experienced as a लोक. Of all the experiences, i.e. लोक, this is the highest as it is beyond subject-object relationship which governs all other लोक and hence this लोक of the Self gives the highest permanent bliss.

================॥ इति काठकोपनिषदि प्रथमाध्याये प्रथमा वल्ली ॥================

अन्यच्छ्रेयोऽन्यदुतैव प्रेय-

स्ते उभे नानार्थे पुरुषँ सिनीतः ।

तयोः श्रेय आददानस्य साधु

भवति हीयतेऽर्थाद्य उ प्रेयो वृणीते ॥१॥

(मृत्युः उवाच -) श्रेयः अन्यत् (अस्ति)। प्रेयः उत एव अन्यत् (अस्ति)। नाना अर्थे ते उभे पुरुषँ सिनीतः। तयोः श्रेयः आददानस्य साधुः भवति यः उ प्रेयः वृणीते  (सः) अर्थात्  हीयते । 

अन्यत् = different, श्रेयः = beneficiality, अन्यत् = different, उत एव = and also, प्रेयः = the pleasurable, ते = they, उभे = both, नाना = various, अर्थे = purposes, पुरुषँ = a man, सिनीतः = bind, तयोः = of the two, श्रेयः = shreyas, आददानस्य = of the one who accepts, साधु = good, भवति = becomes, हीयते = gets deviated, अर्थात् = from the goal, यः उ = one who, प्रेयः = preyas, वृणीते = chooses

(Yama said -) The beneficial is different and the pleasurable is certainly different. They both bind a person in various ways. Of the two, the one who accepts the beneficial, becomes good and one who chooses pleasurable, deviates from the goal.

अन्यत् - अन्य, नपुं, प्र, एक

श्रेयः - श्रेयस्, नपुं, प्र, एक, कृदन्तरूपाणि - श्रा + यत् - श्रा पाके - भ्वादिः - अनिट् 

अन्यत् - अन्य, नपुं, प्र, एक

उत

एव - अव्ययम्

प्रेयः - प्रेयस्, नपुं, प्र, एक, कृदन्तरूपाणि - प्रा + यत् - प्रा पूरणे - अदादिः - अनिट्

ते - तद्, नपुं, प्र, द्वि

उभे - उभ, नपुं, प्र, द्वि

नाना - अव्ययम्

अर्थे - अर्थ, नपुं, प्र, द्वि

पुरुषँ - पुरुष, पुं, द्वि, एक

सिनीतः - सि धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - षिञ् बन्धने - क्र्यादिः, प्र-पु, द्वि

तयोः - एतद्, नपुं, ष, द्वि

श्रेयः - श्रेयस्, नपुं, द्वि, एक, कृदन्तरूपाणि - श्रा + यत् - श्रा पाके - भ्वादिः - अनिट् 

आददानस्य - आददान, पुं, ष, एक, कृदन्तरूपाणि - आङ् + दा + शानच् - डुदाञ् दाने - जुहोत्यादिः - अनिट्

साधुः - साधु, पुं, प्र, एक

भवति - भू धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम्, भू सत्तायाम् - भ्वादिः, प्र-पु, एक

हीयते - हि धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मनेपदम् - हि गतौ वृद्धौ च - स्वादिः, प्र-पु, एक

अर्थात् - अर्थ, पुं, पं, एक

यः - यद्, पुं, प्र, एक

उ - निपात

प्रेयः - प्रेयस्, नपुं, द्वि, एक, कृदन्तरूपाणि - प्रा + यत् - प्रा पूरणे - अदादिः - अनिट्

वृणीते - वॄ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - वॄञ् वरणे - क्र्यादिः, प्र-पु, एक

परीक्ष्य शिष्यं विद्यायोग्यतां चावगम्याह — अन्यत् पृथगेव श्रेयः निःश्रेयसं तथा अन्यत् उतैव अपि च प्रेयः प्रियतरमपि ते श्रेयःप्रेयसी उभे नानार्थे भिन्नप्रयोजने सती पुरुषम् अधिकृतं वर्णाश्रमादिविशिष्टं सिनीतः बध्नीतः । ताभ्यां विद्याविद्याभ्यामात्मकर्तव्यतया प्रयुज्यते सर्वः पुरुषः । प्रेयःश्रेयसोर्हि अभ्युदयामृतत्वार्थी पुरुषः प्रवर्तते । अतः श्रेयःप्रेयःप्रयोजनकर्तव्यतया ताभ्यां बद्ध इत्युच्यते सर्वः पुरुषः । ते यद्यप्येकैकपुरुषार्थसम्बन्धिनी विद्याविद्यारूपत्वाद्विरुद्धे इत्यन्यतरापरित्यागेनैकेन पुरुषेण सहानुष्ठातुमशक्यत्वात्तयोः हित्वा अविद्यारूपं प्रेयः, श्रेय एव केवलम् आददानस्य उपादानं कुर्वतः साधु शोभनं शिवं भवति । यस्त्वदूरदर्शी विमूढो हीयते वियुज्यते अर्थात् पुरुषार्थात्पारमार्थिकात्प्रयोजनान्नित्यात् प्रच्यवत इत्यर्थः । कोऽसौ ? य उ प्रेयः वृणीते उपादत्ते इत्येतत् ॥

परीक्ष्य शिष्यम् = having examined the disciple, विद्यायोग्यताम् = worthy of knowledge, च = and, अवगम्य = having understood, आह = says, अन्यत् पृथक् एव = certainly different, श्रेयः = the beneficial, निःश्रेयसम् तथा = i.e., absolute good, अन्यत् = different, उतैव अपि च = so also, प्रेयः = the pleasurable, प्रियतरम् अपि = the more pleasant also, ते श्रेयःप्रेयसी = both beneficial and pleasurable, उभे = both these, नानार्थे भिन्नप्रयोजने सती = being of different purposes, पुरुषम् अधिकृतम् = eligibility/competency, वर्णाश्रमादिविशिष्टम् = qualified in varna-ashrama, सिनीतः बध्नीतः = bind, ताभ्याम् = by these two, विद्याविद्याभ्याम् = ignorance and knowledge, आत्मकर्तव्यतया = with a sense of duty for oneself, प्रयुज्यते = connected, सर्वः पुरुषः = all people, प्रेयःश्रेयसः = of the pleasurable and beneficial, हि = since, अभ्युदयामृतत्वार्थी = one who desires material prosperity and immortality, पुरुषः = a person, प्रवर्तते = acts, अतः = therefore, श्रेयः = the beneficial, प्रेयः = the pleasurable, प्रयोजनकर्तव्यतया = by duty of achieving the purpose, ताभ्याम्  = by these two, बद्धः इति = is binder, उच्यते = said, सर्वः पुरुषः = all people, ते = those two, यदि अपि = even though, एकैकपुरुषार्थसम्बन्धिनी = connected with different goals of life, विद्याविद्यारूपत्वात् = due to being the nature of ignorance and knowledge, विरुद्धे = opposing, इति अन्यतरापरित्यागेन = by not dropping one of the two, एकेन पुरुषेण = by one person, सह अनुष्ठातुम् अशक्यत्वात् = due to impossibility of practising together, तयोः हित्वा = having renounced, अविद्यारूपम् = of the nature of ignorance, प्रेयः = the pleasurable, श्रेयः = the beneficial, एव केवलम् = alone, आददानस्य उपादानम् = holding on to, कुर्वतः = one who has done, साधु शोभनम् = nice, शिवम् = aupiciousness, भवति = becomes, यः = the one who, तु = but, अदूरदर्शी = superficial vision, विमूढः = dull-minded, हीयते वियुज्यते = abandons, अर्थात् पुरुषार्थात् = from the goal of life, पारमार्थिकात् = from the supreme  good, प्रयोजनात् = from benefit, नित्यात् = from the eternal, प्रच्यवतः = the one who falls, इत्यर्थः = this is the meaning, कः असौ = who is it?, यः = the one who, उ प्रेयः = pleasurable, वृणीते उपादत्ते = chooses (takes), इत्येतत् = this is what it is.

(Yama), after having examined the disciple and understood (that he is) worthy of knowledge, says - the absolute good is different and so also the more pleasant is different. Both these, the beneficial and the pleasurable, being of different purposes, bind a person who is eligible (for them) and qualified in वर्णाश्रम. All people are connected with a sense of duty for oneself by these two of the nature of knowledge and ignorance since a person acts desiring material prosperity and immortality prompted by the pleasurable and beneficial, respectively. Therefore, the beneficial and pleasurable are said to be binders due to (inculcating in a person a sense of) duty of achieving their purpose by these two even though those two are connected with different goals of life, (they are) opposite (to each other), due to being the nature of ignorance and knowledge. Due to the impossibility of following together, by not dropping one of the two, the one who has done holding on to the beneficial alone, having renounced the pleasurable, of the nature of ignorance, (such a one) becomes good. But the one who is dull-minded, with superficial vision, gets abandoned having fallen  from the goal of life, which is supreme good and eternal benefit - this is the meaning. Who is this? The one who chooses pleasurable - this is what it is.

Notes: Two choices and who chooses what

Yama, now having determined that Naciketa is qualified to get Self-knowledge, begins his teaching. 

He is first stating that there are two choices for every individual in the pursuit of the object of any endeavor - thought, speech or action. The choice is to perform these endeavours with the goal of Self-realisation or for attainment of the object of the endeavour itself for happiness. The choice is less about whether to do or not to do a particular action - although this may be also a choice that arises if the action is transgressing धर्म, but it is more about with what attitude one does the action within the ambit of धर्म. In other words, this is a choice to be made by all in the scope of वर्णाश्रम - the mindset and the stage of life that determines duties/actions to be done. वर्ण means color, it is the nature of mind made of three gunas, inherent tendencies of the person. The same action can be done in a detached way as worship of the Lord with the goal of Self-realisation - such an attitude is श्रेय, while that very action when done with an expectation of result - such an attitude is प्रेय. In other words all सकाम-कर्म, निशिद्ध-कर्म and नियत-कर्म with focus of fulfilling desires is प्रेय while नियत-कर्म with कर्म-योग-भाव and सर्व-कर्म-संन्यास is श्रेय.

The word श्रेयः is निःश्रेयः - नितराम् श्रेयः, absolute good, मोक्ष. प्रेय is the pursuit of अर्थ, काम within धर्म. Even pursuit of धर्म with the objective of gaining पुण्य so that one gets सुख is प्रेय. पुण्य  acts as a currency for future happiness. अर्थ is wealth and material prosperity while काम is the desire for sensual enjoyments for which अर्थ is used. But following धर्म with the objective of मोक्ष is श्रेय. Both these, therefore, cannot be implemented by a person at the same time. प्रेय gives fleeting happiness followed by long lasting sorrow and it is based on ignorance that I am this inert assemblage for which I need objects to get happiness. श्रेय is based on the knowledge that I am the Self which is the substratum of this inert assemblage that I am currently identified with and the realisation of this Self gives permanent happiness. One who has strong desire for मोक्ष, will not take up the path of प्रेय and the other whose priority is sense-gratifications will not pursue श्रेय because of their different mindset due to their different awareness.

How do श्रेय and प्रेय bind a person? All people get a sense of duty for oneself by these two - श्रेय based on knowledge of who I am and with immortality as the goal while प्रेय based on ignorance of  my true nature with desire of material prosperity. Therefore, the beneficial and pleasurable are said to be binders due to inculcating in a person a sense of achieving their respective diverse purposes based on which they take up certain disciplines to be followed. There is a difference in the binding nature of श्रेय and प्रेय - gives greater and greater joys as one holds on to those disciplines while प्रेय gives an endless cycle of sorrow and happiness. The “bondage” of श्रेय ultimately removes all bondages while प्रेय keeps one ever in bondage.

Happiness is what we all seek - but we must recognise what kind of happiness we are seeking. If it is from an object through subject-object relationship, then such happiness is fleeting. But realisation of who the subject is gives eternal happiness. Shastra does not say not to seek happiness, but it guides us to a pursuit of knowledge of that entity gaining which one gets the permanent happiness. 

श्रेयश्च प्रेयश्च मनुष्यमेतः

तौ सम्परीत्य विविनक्ति धीरः ।

श्रेयो हि धीरोऽभि प्रेयसो वृणीते

प्रेयो मन्दो योगक्षेमाद्वृणीते ॥२॥

च्छान्दसः

श्रेयः च प्रेयः च मनुष्यम् एतः। धीरः तौ सम्परीत्य विविनक्ति । धीरः प्रेयसः श्रेयः हि अभि वृणीते। मन्दः प्रेयः योगक्षेमात् वृणीते। 

लौकिकः

श्रेयः च प्रेयः च मनुष्यम् एतः । धीरः ते सम्परीत्य विविनक्ति । धीरः प्रेयसः श्रेयः हि अभिवृणीते। मन्दः प्रेयः योगक्षेमात् वृणीते। 

श्रेयः = beneficial, च = and, प्रेयः = pleasurable, च = and, मनुष्यम् = man, एतः = come, तौ = these two, सम्परीत्य = having studied, विविनक्ति = differentiates, धीरः - the wise, श्रेयः = shreyas, हि = indeed, धीरः = wise one, अभि वृणीते = chooses, प्रेयसः = than preyas, प्रेयः = preyas, मन्दः = dullard, योगक्षेमात् = for acquisition of material comfort/pleasure and its preservation, वृणीते = chooses

The beneficial and pleasurable both come to man, of these two, the wise one having studied and differentiates between them. The wise one chooses the beneficial over pleasurable indeed while the person with low intelligence chooses the pleasurable path of acquisition of material comfort/pleasure and its preservation.

श्रेयः - श्रेयस्, नपुं, प्र, एक, कृदन्तरूपाणि - श्रा + यत् - श्रा पाके - भ्वादिः - अनिट् 

च - अव्ययम्

प्रेयः - प्रेयस्, नपुं, प्र, एक, कृदन्तरूपाणि - प्रा + यत् - प्रा पूरणे - अदादिः - अनिट्

च - अव्ययम्

मनुष्यम् - मनुष्य, पुं, द्वि, एक

एतः - आङ् + इ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - इण् गतौ - अदादिः, प्र-पु, द्वि

तौ (ते) - तद्, पुं, द्वि, द्वि

सम्परीत्य - अव्ययम्, कृदन्तरूपाणि - सम् + परि + इ + ल्यप् - इण् गतौ - अदादिः - अनिट्

विविनक्ति  - वि + विच् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - विचिँर् पृथग्भावे - रुधादिः, प्र-पु, एक

धीरः - धीर, पुं, प्र, एक

श्रेयः - श्रेयस्, नपुं, द्वि, एक, कृदन्तरूपाणि - श्रा + यत् - श्रा पाके - भ्वादिः - अनिट् 

हि - अव्ययम्

धीरः - धीर, पुं, प्र, एक

प्रेयसः - प्रेयस्, नपुं, पं, एक

अभिवृणीते - अभि + वॄ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - वॄञ् वरणे - क्र्यादिः, प्र-पु, एक

प्रेयः - प्रेयस्, नपुं, द्वि, एक, कृदन्तरूपाणि - प्रा + यत् - प्रा पूरणे - अदादिः - अनिट्

मन्दः - मन्द, पुं, प्र, एक

योगक्षेमात् - योगक्षेम, पुं, पं, एक

वृणीते - वॄ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - वॄञ् वरणे - क्र्यादिः, प्र-पु, एक

यद्युभे अपि कर्तुं स्वायत्ते पुरुषेण, किमर्थं प्रेय एवादत्ते बाहुल्येन लोक इति, उच्यते । सत्यं स्वायत्ते ; तथापि साधनतः फलतश्च मन्दबुद्धीनां दुर्विवेकरूपे सती व्यामिश्रीभूते इव मनुष्यं पुरुषम् आ इतः एतः प्राप्नुतः श्रेयश्च प्रेयश्च । अतो हंस इवाम्भसः पयः, तौ श्रेयःप्रेयःपदार्थौ सम्परीत्य सम्यक्परिगम्य मनसा आलोच्य गुरुलाघवं विविनक्ति पृथक्करोति धीरः धीमान् । विविच्य च श्रेयो हि श्रेय एव अभिवृणीते प्रेयसोऽभ्यर्हितत्वाच्छ्रेयसः । कोऽसौ ? धीरः । यस्तु मन्दः अल्पबुद्धिः सः सदसद्विवेकासामर्थ्यात् योगक्षेमात् योगक्षेमनिमित्तं शरीराद्युपचयरक्षणनिमित्तमित्येतत् । प्रेयः पशुपुत्रादिलक्षणं वृणीते ॥

यदि = if, उभे = both, अपि = even, कर्तुम् = to do, स्वायत्ते = one’s own willing, पुरुषेण = by the person, किमर्थम् = what for, प्रेयः एव = plesurable indeed, आदत्ते = chooses, बाहुल्येन = by mostly, लोकः = people, इति उच्यते = said, सत्यम् = true, स्वायत्ते = up to us, तथापि = even then, साधनतः फलतः = wrt the fruits of sadhana, च = and, मन्दबुद्धीनाम् = of those dull minded, दुर्विवेकरूपे सती = being of the nature of bad discernment, व्यामिश्रीभूते इव = as if they are mixed, मनुष्यम् पुरुषम् = to the person आ इतः एतः प्राप्नुतः = have come, श्रेयः च प्रेयः च = the beneficial and pleasurable, अतः = therefore, हंसः इव = like the swan, अम्भसः = from the water, पयः = milk, तौ श्रेयः प्रेयः पदार्थौ = the results of beneficial and pleasurable, सम्परीत्य सम्यक्परिगम्य = having examined, मनसा = with the mind, आलोच्य = having thought, गुरुलाघवम् = pros and cons, विविनक्ति पृथक् करोति = does separation, धीरः धीमान् = a wise person, विविच्य च = and having differentiated, श्रेयः हि श्रेयः एव = beneficial alone, अभिवृणीते = chooses, प्रेयसः = than the pleasurable, अभ्यर्हितत्वात् श्रेयसः = = due to beneficial being more worthy, कोऽसौ = who is that, धीरः = a wise person. यः = the one who, तु = but, मन्दः अल्पबुद्धिः = small intellect, सः = he, सदसत् = real and unreal, विवेकासामर्थ्यात् = due to incapability of discerning between, योगक्षेमात् योगक्षेमनिमित्तम् = caused by योगक्षेम, शरीराद्युपचयरक्षणनिमित्तम् = caused by the gain and protection of what's needed for body, etc., इत्येतत् = this is what it is, प्रेयः = pleasurable, पशुपुत्रादिलक्षणम् = characterised by animals and progeny, वृणीते = chooses.

Even if both are to be done by a person’s own will, why a person mostly chooses the pleasurable indeed, is said. True (both) are up to us. Even then to those dull minded, being of nature of bad discernment, the beneficial and pleasurable come as (though) mixed due to the fruits of their actions. Therefore, a wise person having thought and mentally examined the pros and cons of the results of beneficial and pleasurable, separates them like a swan does milk from water. And having differentiated, chooses the beneficial alone over the pleasurable due to the beneficial being more worthy. Who is that? A wise person. But the one who is of dull intellect, because of incapability of discerning between real and unreal, caused by acquisition of what is lacking and preserving what one has attained characterised by the gain and protection of what’s needed for body, etc. chooses the pleasurable such as animals and progeny, etc. - that’s it.

Notes: Why we choose preyas over shreyas

What is योगक्षेम?

ईप्सितस्य वस्तुनः उपादनम् योगः -  युज् means to unite. The attainment of desired object is योग.

उपात्तस्य रक्षणम् क्षेमः - protection of that which has been attained is क्षेम.

So योगक्षेम is catering to the demands of body and mind and therefore, the efforts are to fulfill the एषणात्रय. योगक्षेम should not be the goal of life to dictate life as it is required only for body maintenance. So minimal efforts to have that is sufficient. On a bigger view, whatever is destined to come will come - regardless of whether one puts an effort or not. But this view can be understood and followed only when a mind has purified itself to a certain level.

Dull-minded person is the one who chooses प्रेय that gives tangible immediate pleasure overlooking the more long-lasting sorrow that ensues while श्रेय is seen as immediately sorrowful due to the requirement of renunciation of the sense pleasures even though the goal promises to be everlasting bliss. Such a person guides oneself by राग-द्वेश rather than विवेक-वैराग्य, chooses प्रेय over श्रेय, मिथ्या over नित्य, योगक्षेम over मोक्ष, अभ्युदय over निःश्रेय. As everyone, this person also wants total fulfillment, but the means taken to achieve it are wrong. The fulfillment of एषणात्रय, i.e., कामिनी-काञ्चन-कीर्ति, gives us only titillation and not permanent happiness, but even then we go towards it. There is a confusion of what we want and the means we take to achieve what we want which is due to lack of discernment. And due to this lack of discernment between the goals of प्रेय and श्रेय, even though they are clear and distinct, to the dull-minded person they appear to be inextricably mixed or even contradictory. 

On the other hand, who is a धीरः, a wise person? धीरः is धीमान्, the one who has intelligence. मतुप् प्रत्यय - endowed with, धीरः is like मधुरः, सुषिरः (hole or opening, सुषि is opening). Everyone has धी, but they don't use it the right way and hence it is as though they don't have it.

• धियं राति ददाति गृह्णातीति वा इति धीरः - one who is able to offer advice to the mind is धीर. Hence one who has control of the mind and stand against the pressure of of one’s वासना. One who is able to hold on to the achievement of मोक्ष despite anger and desire is a धीर. In Gita verse defines धीर as a योगी as follows:

शक्नोतीहैव य: सोढुं प्राक्शरीरविमोक्षणात्। 

कामक्रोधोद्भवं वेगं स युक्त: स सुखी नर: ॥५.२३॥

That person is a yogi who before giving up the body is able to check the forces of desire and anger; and he alone is happy.

• धीः यस्य रक्षकः भवति सः धीरः - for one whom the mind is the protector. Here the mind of such a person is already pure enough to protect the person from deviating from the path to मोक्ष.

• धियं ईर्यते इति धीरः - the person prompts (root ईर्) the mind. 

So a wise person, धीर, examines and clearly sees the higher (मोक्ष) and lower (कामिनी-काञ्चन-कीर्ति) results of श्रेय and प्रेय, respectively, in this mixture of choices that come to him and chooses श्रेय over प्रेय.

In Gita, the happiness of श्रेय is called सात्त्विक-सुख - 

यत्तदग्रे विषमिव परिणामेऽमृतोपमम् ।

तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥ १८-३७॥

That happiness which in the beginning is like poison but in the end is comparable to nectar that is said to be sattvika happiness born of the peace of the knowledge of the Self.

And the happiness from प्रेय is called राजसिक-सुख and तामसिक-सुख -

विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् ।

परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥ १८-३८॥

That happiness which from the contact between senses and sense objects is comparable to nectar in the beginning and poison in the end, know that to be rajasika.

यदग्रे चानुबन्धे च सुखं मोहनमात्मनः ।

निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥ १८-३९॥

That happiness which in the beginning and thereafter arising from sleep, laziness and error due to delusion of the mind is said to be of tamasika.

What is the goal of life has to be decided first. 

• If it is simply catering to the needs of body and mind governed by the three एषणा, then it is योगक्षेम, pursuit of प्रेय. Body and mind are instruments to achieve the higher purpose of मोक्ष, using them to just cater to their demands is such a waste. योगक्षेम is harmful for a साधक. Why? Whatever is in physical space also has some mental space which requires energy to maintain it there and so much is the distraction and focus lost from the pursuit of the actual goal. A person who lacks discernment due to focus on योगक्षेम will choose प्रेय over श्रेय.

• If the goal is to get rid of all bondages that bind us and be free to realise the true nature of immortality giving us eternal happiness, then the goal is मोक्ष, and श्रेय has been chosen. Only a wise person can make this clear distinction in every moment where both choices come and then choose श्रेय over प्रेय.

Just like Naciketa was tested by Yama, we are being tested every moment too by these two choices that approach us - and we need to see if we are making the right choice like Naciketa is doing. Only if we pass every such test are we then ready for मोक्ष. So always keep the question - whatever comes to you - is it required, wrt the goal of मोक्ष. 

स त्वं प्रियान्प्रियरूपांश्च कामान्

अभिध्यायन्नचिकेतोऽत्यस्राक्षीः ।

नैतां सृङ्कां वित्तमयीमवाप्तो

यस्यां मज्जन्ति बहवो मनुष्याः ॥३॥

नचिकेतः सः त्वम् प्रियान् प्रियरूपान् च कामान् अभिध्यायन् अत्यस्राक्षीः । (त्वम्) एताम् वित्तमयीम् सृङ्काम् न अवाप्तः यस्याम् बहवः मनुष्याः मज्जन्ति । 

सः त्वम् = such as you are, प्रियान् = pleasures, प्रियरूपान् = pleasurables in appearance, च = and, कामान् = desirables, अभिध्यायन् = having studied, नचिकेतः = O Nachiketa, अत्यस्राक्षीः = renounced, न = not, एताम् = this, सृङ्काम् = path, वित्तमयीम् = abound in wealth, अवाप्तः = accepted, यस्याम् = in which, मज्जन्ति = sink, बहवः = many, मनुष्याः = people

O Naciketa! Such as you are, having studied the progeny, the damsels etc., and the desirables, you renounced (them) all. You have not accepted this path endowed with wealth in which many men sink (in samsara)

सः - तद्, पुं, प्र, एक

त्वम् - युष्मद्, प्र, एक

प्रियान् - प्रिय, पुं, द्वि, बहु

प्रियरूपांन् - प्रियरूप, पुं, द्वि, बहु

च - अव्ययम्

कामान् - काम, पुं, द्वि, बहु

अभिध्यायन् - अभिध्यायत्, पुं, प्र, एक, कृदन्तरूपाणि - अभि + ध्यै + शतृँ - ध्यै चिन्तायाम् - भ्वादिः - अनिट्

नचिकेतः - नचिकेतस्, पुं, सं, एक

अत्यस्राक्षीः - अति + सृज् धातुरूपाणि - कर्तरि प्रयोगः लुङ् लकारः परस्मैपदम् - सृजँ विसर्गे - तुदादिः, म-पु, एक

न - अव्ययम्

एताम् - एतद्, स्त्री, द्वि, एक

सृङ्काम् - सृङ्का, स्त्री, द्वि, एक

वित्तमयीम् - वित्तमयी, स्त्री, द्वि, एक, तद्धितान्तरूपाणि - वित्त + मयट् + ङीप् 

अवाप्तः - अवाप्त, पुं, प्र, एक, कृदन्तरूपाणि - अव + आप् + क्त - आपॢँ व्याप्तौ - स्वादिः - अनिट्

यस्याम् - यद्, स्त्री, स, एक

मज्जन्ति - मज्ज् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - टुमस्जोँ शुद्धौ - तुदादिः, प्र-पु, बहु

बहवः - बहु, पुं, प्र, बहु

मनुष्याः - मनुष्य, पुं, प्र, बहु

स त्वं पुनः पुनः मया प्रलोभ्यमानोऽपि प्रियान् पुत्रादीन् प्रियरूपांश्च अप्सरःप्रभृतिलक्षणान् कामान् अभिध्यायन् चिन्तयन् तेषामनित्यत्वासारत्वादिदोषान् हे नचिकेतः, अत्यस्राक्षीः अतिसृष्टवान् परित्यक्तवानसि ; अहो बुद्धिमत्ता तव । न एताम् अवाप्तवानसि सृङ्कां सृतिं कुत्सितां मूढजनप्रवृत्तां वित्तमयीं धनप्रायाम् ; यस्यां सृतौ मज्जन्ति सीदन्ति बहवः अनेके मूढा मनुष्याः ॥

स त्वम् = you being (that described before), पुनः पुनः = again and again, मया =  by me, प्रलोभ्यमानः = enticing, अपि = even, प्रियान् पुत्रादीन् = progeny, etc., प्रियरूपांश्च अप्सरःप्रभृतिलक्षणान् = in the form of damsels etc., कामान् = desirables, अभिध्यायन् चिन्तयन् = thinking, तेषाम् = their, अनित्यत्वासारत्वादिदोषान् = the faults of being non-eternal, trivial, etc., हे नचिकेतः = O Naciketa, अत्यस्राक्षीः अतिसृष्टवान् परित्यक्तवान् = renouncer, असि = are, अहो बुद्धिमत्ता = O  wisdom, तव = your,  न एताम् अवाप्तवान् असि = are not obtainer of this, सृङ्कां सृतिम् = path, कुत्सिताम् = contemptible, मूढजनप्रवृत्ताम् = engaged into by dull-minded, वित्तमयीं धनप्रायाम् = abounding in wealth, यस्यां सृतौ = in which path, मज्जन्ति सीदन्ति = sink, बहवः अनेके मूढाः = many foolish, मनुष्याः = people

O Naciketa, You being (that described before), even when enticing desirables such as progeny, etc., and forms such as damsels etc. (offered) by me again and again, thinking their faults of being non-eternal, trivial, etc., you are a renouncer (of them). O your wisdom! You are not a seeker of this contemptible path abounding in wealth engaged into by the dull-minded  in which path many foolish people sink.

Notes: Praises Naciketa for choosing श्रेय over प्रेय

Yama praises Naciketa for his discernment and dispassion in rejecting all the sense objects commonly seen as pleasurable that a person can aspire for in this world and hereafter. Naciketa, through his arguments in rejecting them, has displayed a clarity of knowledge about them. Knowing a thing is not simply experiencing a thing, but to know its general nature of limitation. यदहरेव विरजेत् तदहरेव प्रव्रजेत् । (जाबालोपनिषत् ४-१) - as soon as the dispassion happens, immediately one should renounce. Such a dispassionate person sees no more purpose of getting pleasure in sense objects, but focuses on the attainment of permanent bliss through Self-realisation. After all, what is indulgence in sense objects? An uneasiness of mind, called desire, is quenched to become restful when the object of desire is experienced. It is like an itchy feeling that has been satiated by scratching. So why have that avoidable itchiness in the first place if one can always have that pleasant feeling in the aftermath of scratching by giving up that itchiness itself? Another example of sense indulgence is a camel enjoying the taste of its own blood while eating thorns while thinking that thorns are tasty. Suffering, indulgence in sense objects, is taken as pleasure now by the dull minded. 

The praise of Naciketa here is to inspire all साधक also to be like him. 

दूरमेते विपरीते विषूची

अविद्या या च विद्येति ज्ञाता ।

विद्याभीप्सिनं नचिकेतसं मन्ये

न त्वा कामा बहवोऽलोलुपन्त ॥४॥

च्छान्दसः

एते विपरीते विषूची या अविद्या विद्या च इति दूरम् ज्ञाता (पण्डितैः भवति)। (अहम्) नचिकेतसम् विद्या अभीप्सिनम् मन्ये (यस्मात्) बहवः कामाः त्वा न अलोलुपन्त। 

लौकिकः

एते विपरीते विषूच्यौ या अविद्या विद्या च इति दूरेण ज्ञाता (पण्डितैः भवति)। (अहम्) नचिकेतसम् विद्या अभीप्सिनम् मन्ये (यस्मात्) बहवः कामाः त्वा न अलोलुपन्त। 

दूरम् = far from each other, एते = these two, विपरीते = opposite, विषूची = diverse, अविद्या = ignorance, या = which, च = and, विद्या = knowledge, इति = thus, ज्ञाता = known, विद्याभीप्सिनम् = desirous of knowledge, नचिकेतसम् = Naciketa, मन्ये = I consider, न = not, त्वा = you (त्वाम्), कामाः = desirables, बहवः = many, अलोलुपन्त = shaken

That which is known as knowledge and ignorance - both give rise to opposite results far different from each other. I consider Naciketa to be desirous of knowledge as many desirables did not distract you.

दूरम् - दूर, नपुं, प्र, एक

एते - एतद्, स्त्री, प्र, द्वि

विपरीते - विपरीता, स्त्री, प्र, द्वि, कृदन्तरूपाणि - वि + परि + इ + क्त - इण् गतौ - अदादिः - अनिट्

विषूची 

अविद्या - अविद्या, स्त्री, प्र, एक

या - यद्, स्त्री, प्र, एक

च - अव्ययम्

विद्या - विद्या, स्त्री, प्र, एक

इति - अव्ययम्

ज्ञाता - ज्ञाता - ज्ञाता, स्त्री, प्र, एक, कृदन्तरूपाणि - ज्ञा + क्त - ज्ञा अवबोधने - क्र्यादिः - अनिट्

विद्याभीप्सिनम् - विद्याभीप्सिन, पुं, द्वि, एक, विद् + अभि + आप् + सन् + ल्युट्

नचिकेतसम् - नचिकेतस्, द्वि, एक

मन्ये - मन् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - मनँ ज्ञाने - दिवादिः, उ-पु, एक

न - अव्ययम्

त्वा - युष्मद्, द्वि, एक

कामाः - काम, पुं, प्र, बहु

बहवः - बहु, पुं, प्र, बहु

अलोलुपन्त 

‘तयोः श्रेय आददानस्य साधु भवति हीयतेऽर्थाद्य उ प्रेयो वृणीते’ इति ह्युक्तम् ; तत्कस्मात् ? यतः दूरं दूरेण महतान्तरेण एते विपरीते अन्योन्यव्यावृत्तरूपे विवेकाविवेकात्मकत्वात् तमःप्रकाशाविव विषूची विषूच्यौ नानागती भिन्नफले संसारमोक्षहेतुत्वेनेत्येतत् । के ते इति, उच्यते । या च अविद्या प्रेयोविषया विद्येति च श्रेयोविषया ज्ञाता निर्ज्ञाता अवगता पण्डितैः । तत्र विद्याभीप्सिनं विद्यार्थिनं नचिकेतसं त्वामहं मन्ये । कस्मात् ? यस्मादविद्वद्बुद्धिप्रलोभिनः कामाः अप्सरःप्रभृतयः बहवोऽपि त्वा त्वां न अलोलुपन्त न विच्छेदं कृतवन्तः श्रेयोमार्गादात्मोपभोगाभिवाञ्छासम्पादनेन । अतो विद्यार्थिनं श्रेयोभाजनं मन्ये इत्यभिप्रायः ॥

‘तयोः श्रेय आददानस्य साधु भवति हीयते अर्थादत् यः उ प्रेयः वृणीते’ इति = ‘Of the two, the one who accepts the beneficial, becomes good and one who chooses pleasurable, deviates from the goal’, हि = indeed, उक्तम् = has been said, तत् कस्मात् = why is it that?, यतः = because, दूरं दूरेण महतान्तरेण = due to large difference, एते विपरीते अन्योन्यव्यावृत्तरूपे = mutually exclusive, विवेकाविवेकात्मकत्वात् = one is based on discernment and the other one is of non-discernment, तमःप्रकाशाविव = like darkness and light, विषूची विषूच्यौ नानागती = diverse goals, भिन्नफले = different result, संसारमोक्षहेतुत्वेन = due to being the cause of samsara and moksha, इत्येतत् = this what it is,  के ते इति = what are those, उच्यते = said, या = which, च = and, अविद्या = ignorance, प्रेयोविषया = object is preyas, विद्येति = knowledge, च = and, श्रेयोविषया = object is श्रेय, ज्ञाता निर्ज्ञाता = determined knowledge, अवगता = understood, पण्डितैः = by the wise people, तत्र विद्याभीप्सिनं विद्यार्थिनम् = seeker of knowledge (mumukshu), नचिकेतसं त्वाम् = you, अहम् मन्ये = I consider, कस्मात् = why so, यस्मात् = because,  अविद्वद्बुद्धिप्रलोभिनः = those which entice the ignorant minded, कामाः अप्सरःप्रभृतयः = damsels and the rest, बहवः = many. अपि = even, त्वा त्वाम् = you, न अलोलुपन्त न विच्छेदम् कृतवन्तः = did not dissuade you, श्रेयोमार्गात् = rom the path of श्रेय, आत्मोपभोगाभिवाञ्छासम्पादनेन = by not creating any desire for enjoyment in oneself, अतः = therefore, विद्यार्थिनम् = seeker of knowledge (mumkshu), श्रेयः = of shreyas, भाजनम् = worthy, मन्ये = I consider, इत्यभिप्रायः - this is the meaning

‘तयोः श्रेय आददानस्य साधु भवति हीयते अर्थात् यः उ प्रेयः वृणीते’ इति ‘Of the two, the one who accepts the beneficial, becomes good and one who chooses pleasurable, deviates from the goal’ indeed has been said. Why is it that? Because these two (give) diverse mutually exclusive results of large difference like darkness and light as one is based on discernment and the other one is on non-discernment, being the cause of मोक्ष and संसार, respectively. What are these two? Ignorance whose object is pleasurable and knowledge whose object is beneficial - understood by wise people. In this matter, I consider you a seeker of knowledge. Why so? Because those damsels and the rest which entice the ignorant minded, did not dissuade you from the path of श्रेय by not creating any desire for enjoyment in oneself. Therefore, I consider you worthy of the beneficial, a seeker of knowledge - this is the meaning.

Notes: Yama confirms Naciketa as a qualified student by giving a reason

प्रेय is indulgence in sense objects with the wrong notion that “I am this inert assemblage” and objects, that are different from me, are to be attained, experienced to get happiness - which is simply a sense interaction that is fleeting and in its wake leaves one sorrowful. 

Why sorrow at the end of an enjoyment?

The object will not always give pleasure - either because the object changed its characteristics or the subject who wants to enjoy the object has changed and now no longer feels the object to be pleasurable. This very loss of status of pleasurability in object is painful as the senses indulges in the object experience, but no longer gets pleasure out of it. The unexpected result of not having happiness itself is sorrow. And the pitiable state is one got into a habit of indulging with that object which is no longer pleasurable but at the same time unable to extricate oneself from indulging in it.

This choice of प्रेय is very much rooted in ignorance that I am this inert assemblage while the truth is I am that Existence-Consciousness-Bliss.

The choice of श्रेय is based on a clear understanding of the ephemeral nature of sense indulgences leading to sorrow and their perpetual continuity through the cycle of birth and death while focusing on realising one’s nature resulting in immortality and permanent bliss.

Hence these choices of श्रेय and प्रेय are divergent and mutually exclusive because of divergence of:

• Goals - A person chooses प्रेय for योगक्षेम while श्रेय is chosen for मोक्ष.

अभ्युदय, निःश्रेयस

क्रिया-कारक-फल, आत्मैक-भाव

Restlessness, restfulness

Sorrow, happiness

Fool, wise

Nourish and fatten upadhis, seek the Self

Identification with upadhis, disidentification with upadhis

Indulge in sense experiences, control of sense organs

Seeking pleasure from senses, seeking supreme peace

Samsara, freedom from it

Ajnana, jnana

• Understanding of the nature of I and world - The person choosing प्रेय considers oneself to be an individual, the world to be real, and the objects of the world will give happiness. The person choosing श्रेय sees this world and hereafter along with all the pleasurables it has to offer as worthless and pursues to realise one’s true nature.

• Mindset of the person - प्रेय is chosen by one who looks for immediate sense gratification while the श्रेय is chosen by one who looks for long lasting bliss.

विषूच्यौ - विष् is the root, विप्र-योगे (धातुपाठः, like डुकृङ्करणे) - to separate, go in different directions. विषूची is च्छान्दस-प्रयोग or आर्ष-प्रयोग.

The contrast of पूर्व-ग्रन्थ  as opposed to उत्तर-ग्रन्थ from mantra 1.1.20 is that it:

1. Is based on ajnana

2. Takes into samsara

3. Is in the realm of क्रिया-कारक-फल - realm of plurality

 That same contrast between श्रेय and प्रेय is shown here in this mantra.

In this mantra, Yama certifies Naciketa to be a qualified student for Self-knowledge as he chose श्रेय over प्रेय. 

अविद्यायामन्तरे वर्तमानाः

स्वयं धीराः पण्डितंमन्यमानाः ।

दन्द्रम्यमाणाः परियन्ति मूढा

अन्धेनैव नीयमाना यथान्धाः ॥५॥

च्छान्दसः

मूढाः अविद्यायाम् अन्तरे वर्तमानाः स्वयम् धीराः पण्डितम् मन्यमानाः दन्द्रम्यमाणाः परियन्ति यथा अन्धाः अन्धेन एव नीयमानाः। 

लौकिकः

मूढाः अविद्यायाम् अन्तरे वर्तमानाः स्वयम् धीराः पण्डिताः मन्यमानाः दन्द्रम्यमाणाः परियन्ति यथा अन्धाः अन्धेन एव नीयमानाः। 

अविद्यायाम् = In ignorance, अन्तरे = within (inside), वर्तमानाः = living, स्वयम् = themselves, धीराः = wise, पण्डितंमन्यमानाः = considering to be wise, दन्द्रम्यमाणाः = going in crooked ways (continuously?), परियन्ति = go round and round, मूढाः = fools, अन्धेन = by the blind, एव = alone, नीयमानाः = being led, यथा = just as, अन्धाः = blind

Living in ignorance within, but considering themselves to be wise and scholars, the fools go round and round, going in crooked ways verily as the blind being led by the blind.

अविद्यायाम् - अविद्या, स्त्री, स, एक

अन्तरे - अन्त

वर्तमानाः - वर्तमान, पुं, प्र, बहु, कृदन्तरूपाणि - वृत् + शानच् - वृतुँ वर्तने - भ्वादिः - सेट् 

स्वयम् - स्वयम्, नपुं प्र, एक, कृदन्तरूपाणि - सु + अय् + अच् - अयँ गतौ - भ्वादिः - सेट्

धीराः - धीर, पुं, प्र, बहु

पण्डितम् - पण्डित, नपुं, प्र, एक, कृदन्तरूपाणि - पण्ड् + क्त - पडिँ गतौ - भ्वादिः - सेट्

मन्यमानाः - मन्यमान, पुं, प्र, बहु, कृदन्तरूपाणि - मन् + शानच् - मनँ ज्ञाने - दिवादिः - अनिट्

दन्द्रम्यमाणाः - दन्द्रम्यमाण, पुं, प्र, बहु, कृदन्तरूपाणि - द्रम् + यङ् + शानच् - द्रमँ गतौ - भ्वादिः - सेट्

परियन्ति - परि + इ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - इण् गतौ - अदादिः, प्र-पु, बहु

मूढाः - मूढ, पुं, प्र, बहु

अन्धेन - अन्ध, पुं, तृ, एक

एव - अव्ययम्

नीयमानाः -  नीयमान, पुं, प्र, बहु, कृदन्तरूपाणि - नि + ई + शानच् - ईङ् गतौ - दिवादिः - अनिट्

यथा - अव्ययम्

अन्धाः - अन्ध, पुं, प्र, बहु

ये तु संसारभाजो जनाः, अविद्यायाम् अन्तरे मध्ये घनीभूत इव तमसि वर्तमानाः वेष्ट्यमानाः पुत्रपश्वादितृष्णापाशशतैः, स्वयं धीराः प्रज्ञावन्तः पण्डिताः शास्त्रकुशलाश्चेति मन्यमानाः ते दन्द्रम्यमाणाः अत्यर्थं कुटिलामनेकरूपां गतिं गच्छन्तः जरामरणरोगादिदुःखैः परियन्ति परिगच्छन्ति मूढाः अविवेकिनः अन्धेनैव दृष्टिविकलेनैव नीयमानाः विषमे पथि यथा बहवः अन्धाः महान्तमनर्थमृच्छन्ति, तद्वत् ॥

ये = who, तु = but, संसारभाजः जनाः = people fit for samsara, अविद्यायाम् = in ignorance, अन्तरे मध्ये = in the midst, घनीभूतः = being dense, इव = like, तमसि = in darkness, वर्तमानाः वेष्ट्यमानाः = entangled, पुत्रपश्वादितृष्णापाशशतैः = by hundreds of nooses which are the desires for progeny, wealth, etc., स्वयं धीराः प्रज्ञावन्तः = endowed with wisdom, पण्डिताः शास्त्रकुशलाः = expert in shastras, च = and, इति मन्यमानाः = considering, ते = they, दन्द्रम्यमाणाः अत्यर्थं कुटिलामनेकरूपाम् = of various crooked paths, गतिम् = the goal, गच्छन्तः = those who go, जरामरणरोगादिदुःखैः = through old age, death, disease, sufferings etc., परियन्ति परिगच्छन्ति = go round and round, मूढाः अविवेकिनः = those who lack discernment, अन्धेनैव दृष्टिविकलेन = by the one who has no vision (of Self-knowledge as goal), एव = indeed, नीयमानाः = leading, विषमे पथि = into a treacherous path, यथा = just as, बहवः = many, अन्धाः = blind people, महान्तम् अनर्थम् = great destruction, ऋच्छन्ति = go, तद्वत् = like that

But those people who are fit for samsara being in the midst of dense ignorance, entangled by hundreds of nooses which are the desires of progeny, wealth, etc. and considering themselves to be endowed with wisdom and experts in scriptures, lacking discernment - they are the ones who go to the goal round and round in various crooked ways through old age, death, disease, sufferings etc. and are indeed led into a treacherous path by the one who has no vision (of Self-knowledge as goal) just as the many blind people are led to great destruction (by a blind person) - like that.

Notes: 

It is understandable that many people are unable to choose श्रेय over प्रेय due to lack of discernment (विवेक) between real and unreal or incapability to abide by such discernment (वैराग्य). However, they should at least have the clarity and acceptance that the path of श्रेय is something that one needs to tread upon eventually by giving up प्रेय. However, there are some who indulge in प्रेय thinking that to be the be-all and end-all of human existence. This is the darkest hell one can be in where in ignorance one takes the path of sorrow as the path of happiness and vice versa. This mantra ridicules such people who choose प्रेय while refusing to accept there is something called श्रेय.

These people  are smart and intelligent in the ways of the world and having worked for the fulfillment of एषणात्रय characterised by पुत्रपश्वादि, they attain those objects of enjoyment also, so they think themselves to be wise. Even shastra knowledge is confined to material desires fulfillment by them. Earn wealth through hard work here to enjoy this world and also have a good conduct to earn पुण्य so that one can enjoy the hereafter - this is the wisdom they have and share with others too thinking themselves to be the wise ones. Even Bhagavan is used for only योगक्षेम, but not for निःश्रेय.

दन्द्रम्यमाणाः - crooked ways means born multiple times and not going straight to the goal, i.e. पशु-पक्षी-इत्यादि-योनि - birth in various forms. Perpetuating in the cycle of birth and death - fulfilling desires, in the process creating more, and again putting efforts to fulfill them, resulting in taking up bodies again, and so on. नित्यम् कौटिल्ये गतौ - always going in crooked ways. Focus is always on how to solve worldly problems but not to rise above it. And in solving them, they take great pride in their smartness. 

“Don't want to marry, fine. Be alone. Want to do sadhana, so be it - do it at your home. Why go to an ashram? That is meant for those who could not live in the world. You are smart enough to live well in this world.” - advice Swamiji got from others when he was about to join an ashrama.

This is true even for the sadhakas who think they are wise by having only scriptural knowledge. Whenever we want an advantage, we have a desire, and hence we have chosen प्रेय. Always serve the world as service to Bhagavan - this should be the attitude. No vanity about anything, as nothing belongs to us - even worldly intelligence, if we may claim to have it.

Such people who choose प्रेय denying श्रेय are compared to the blind ones (who are blind to श्रेय) and they either lead other such blind ones or they themselves follow a blind person like oneself. Therefore, such blind ones lead themselves and others to ruin - an incessant cycle of birth and death which is given in the next mantra.

Similar mantras are in Mundakopanishad:

अविद्यायामन्तरे वर्तमानाः

स्वयं धीराः पण्डितं मन्यमानाः ।

जङ्घन्यमानाः परियन्ति मूढा

अन्धेनैव नीयमाना यथान्धाः ॥१.२. ८॥

Existing within ignorance themselves, thinking themselves to be learned and wise, while being buffeted by hurt the fools ramble about just as the blind being led by the blind.

अविद्यायां बहुधा वर्तमाना वयं

कृतार्था इत्यभिमन्यन्ति बालाः ।

यत् कर्मिणो न प्रवेदयन्ति रागात्

तेनातुराः क्षीणलोकाश्च्यवन्ते ॥ १.२.९॥

In ignorance, the ignorant with no discrimination power, proceeding in various ways, take pride thus: “We attained fulfillment”. Since the karmis do not understand, thereby become afflicted from attachment and on the exhaustion of the results of their karma get deprived of heaven.

इष्टापूर्तं मन्यमाना वरिष्ठं

नान्यच्छ्रेयो वेदयन्ते प्रमूढाः ।

नाकस्य पृष्ठे ते सुकृतेऽनुभूत्वेमं

लोकं हीनतरं वा विशन्ति ॥ १.२.१०॥

The deluded fools thinking that the Vedic rituals and welfare activities are the best do not understand there is another higher goal. They, after having enjoyed the higher abodes of heaven, which are abodes of enjoyment, enter this world or inferior to it.

There are similar verses in Gita:

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन ।

बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥२-४१॥

O delight of Kurus! Here (Karma Yoga) there is a single resoluteness of intellect. Indeed, the intellect is many-branched of the irresolute-minded.

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः ।

वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥२-४२॥

O Partha! the unwise who delight in the statements of Vedas (karma kanda), speak flowery words arguing that there is nothing else other than this.

कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् ।

क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥ २-४३॥

Those whose minds are full of desires with heaven as goal engage in various special rites towards attainment of enjoyment and possessions which gives them further births.

Preyorthii - one who has desires.

न साम्परायः प्रतिभाति बालं

प्रमाद्यन्तं वित्तमोहेन मूढम् ।

अयं लोको नास्ति पर इति मानी

पुनः पुनर्वशमापद्यते मे ॥६॥

साम्परायः प्रमाद्यन्तम् मूढम् बालम् वित्तमोहेन न प्रतिभाति । (सः) अयम् लोकः परः न अस्ति इति मानी पुनः पुनः मे वशम् आपद्यते । 

न = not, साम्परायः = activities pertaining to attaining the Self (higher world), प्रतिभाति = becomes revealed, बालम् = ignorant person (child), प्रमाद्यन्तम् = blundering, वित्तमोहेन = deluded by wealth, मूढम् = fool, अयम् = this, लोकः = world, न = not, अस्ति = is, परः = higher, इति = thus, मानी = thinking, पुनः = again, पुनः = again, वशम् = control, आपद्यते = comes, मे = my

The means to attain the higher world do not become revealed to the non-discriminating person who mistakes being deluded by wealth. The fool who thinks there is only this world and nothing hereafter comes under my control again and again.

न - अव्ययम्

साम्परायः - साम्पराय, पुं, प्र, एक, कृदन्तरूपाणि - सम् + परा + इ + अच् + अण् - इण् गतौ - अदादिः - अनिट्

प्रतिभाति - प्रति + भा धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - भा दीप्तौ - अदादिः, प्र-पु, एक

बालम् - बाल, पुं, द्वि, एक

प्रमाद्यन्तम्

वित्तमोहेन - वित्तमोह, पुं, तृ, एक

मूढम् - मूढ, पुं, द्वि, एक

अयम् - इदम्, पुं, प्र, एक

लोकः - लोक, पुं, प्र, क

न - अव्ययम्

अस्ति - अस् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - असँ भुवि - अदादिः, प्र-पु, एक

परः - पर, पुं, प्र, एक

इति - अव्ययम्

मानी - मानिन्, पुं, प्र, एक, कृदन्तरूपाणि - मन् + णिनि - मनँ ज्ञाने - दिवादिः - अनिट्

पुनः - अव्ययम्

पुनः - अव्ययम्

वशम् - वश्, पुं, द्वि, एक

आपद्यते - आङ् + पद् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - पदँ गतौ - दिवादिः, प्र-पु, एक

मे - अस्मद्, ष, एक

अत एव मूढत्वात् न साम्परायः प्रतिभाति । सम्परेयत इति सम्परायः परलोकः, तत्प्राप्तिप्रयोजनः साधनविशेषः शास्त्रीयः साम्परायः । स च बालम् अविवेकिनं प्रति न प्रतिभाति न प्रकाशते नोपतिष्ठत इत्येतत् । प्रमाद्यन्तं प्रमादं कुर्वन्तं पुत्रपश्वादिप्रयोजनेष्वासक्तमनसं तथा वित्तमोहेन वित्तनिमित्तेनाविवेकेन मूढं तमसाच्छन्नम् । स तु अयमेव लोकः योऽयं दृश्यमानः स्त्र्यन्नपानादिविशिष्टः नास्ति परः अदृष्टो लोकः इत्येवं मननशीलः मानी पुनः पुनः जनित्वा वशम् अधीनताम् आपद्यते मे मृत्योर्मम । जननमरणादिलक्षणदुःखप्रबन्धारूढ एव भवतीत्यर्थः ॥

अतः = therefore, एव = indeed, मूढत्वात् = due to foolishness, न = does not, साम्परायः प्रतिभाति = get revealed, सम्परेयते = that which we reach well afterwards, इति सम्परायः परलोकः = the higher world, तत्प्राप्तिप्रयोजनः = purpose for attaining that higher world, साधनविशेषः = specific means, शास्त्रीयः = scriptural, साम्परायः, सः = that, च = and, बालम् अविवेकिनम् प्रति = to one who lacks discernment, न प्रतिभाति न प्रकाशते = does not interest, नोपतिष्ठतः = does not come near or gel, इत्येतत् = this is what it is, प्रमाद्यन्तं प्रमादम् = error, कुर्वन्तम् = does, पुत्रपश्वादिप्रयोजनेषु = in the fulfillment of the three एषणा, आसक्तमनसम् = attachment of mind, तथा = further, वित्तमोहेन वित्तनिमित्तेन = wrt wealth, अविवेकेन = non-discernment, मूढं तमसाच्छन्नम् = covered with ignorance, सः = he, तु = indeed, अयमेव = this alone is, लोकः = world, यः = which, अयम् = this, दृश्यमानः = visible, स्त्र्यन्नपानादिविशिष्टः = characterised by woman, food, drink, नास्ति = not there, परः = the higher (Self) अदृष्टः = invisible, लोकः = world, इत्येवम् मननशीलः = thinks in this way, मानी पुनः पुनः = again and again, जनित्वा = being born, वशम् अधीनताम् = subjugation, आपद्यते मे मृत्योः = death’s, मम = mine, जननमरणादिलक्षणदुःखप्रबन्धारूढः = totally under the continuous succession characterised by birth, death, etc., एव = indeed, भवति = becomes, इत्यर्थः = this is the meaning

Therefore, indeed due to foolishness साम्परायः is not revealed. The higher world (the Self) which is reached well afterwards is called सम्परायः. The scriptural means as a purpose for attaining that higher world (the Self) is साम्परायः. And to the one who lacks discernment, that साम्परायः does not interest or gel well - this is what it is. Doing an error with the mind attached to attaining progeny, property, etc., non-discernment wrt wealth, and covered with ignorance. He indeed thinks in this way - this visible world alone as characterised by woman, food and drink is and the invisible world of Self is not there, he born again and again comes under my subjugation, totally under the continuous succession characterised by birth, death, etc. - this is the meaning.

Notes: Destination of people who choose प्रेय

सम्परेयते  -  सम् + पर + ईयते (4th conjugation) - reaching well. सम्परायः - that world which we reach well (after death) also called परलोकः - परश्च असौ लोकः इति परलोकः. लोक्यते अनुभूयते इति लोकः - लोक is that which is experienced. Here, परलोकः therefore, is the highest world experienced which is अपरोक्ष-अनुभूति इति सम्परायः - the Self.  साम्पराय, pertaining to सम्पराय, is Vedanta that has Self-knowledge as its subject. For the one who has no discernment there is no interest in मोक्ष, and therefore such a person has no interest in Vedanta at all.

The reasons for such a non-discerning person not to consider श्रेय and stick to only प्रेय is given: 

• प्रमाद्यन्तम् - indulging in प्रमाद - inadvertence, error, loss of attention, carelessness, mistake. One whose focus is only on the impermanent entities giving limited joys and long lasting suffering and thereby missing the focus on realising the eternal Self which is abode of permanent happiness. Why they make प्रमाद?

• वित्तमोहेन मूढम् -  foolishly deluded by wealth. Wealth is seen as a means to get all those impermanent joys and hence their focus is on acquisition and preservation of wealth.

• अयमेव लोकः नास्ति परः - this world of enjoyments alone is, there is nothing more than this. And blinded by this world of subject-object relationships, they think there is nothing more or beyond this - darkest hell one can live in.

The destination of such people, who think only the world of subject-object relationship exists, and hence the goal is to always make this inert assemblage happy with which they identify by indulging in gross and subtle objects always, is mentioned as undergoing incessant cycles of birth and death - figuratively called as coming under the clutches of Yama. Note that the noose of Yama is not actually under his control, but by the very choice of प्रेय, the person has willingly put the noose of Yama around his/her neck, i.e. has made  a choice of indulging in perpetual cycles of birth and death.

श्रवणायापि बहुभिर्यो न लभ्यः

शृण्वन्तोऽपि बहवो यं न विद्युः ।

आश्चर्यो वक्ता कुशलोऽस्य लब्धा

आश्चर्यो ज्ञाता कुशलानुशिष्टः ॥७॥

यः बहुभिः श्रवणाय अपि न लभ्यः यम् बहवः शृण्वन्तः अपि न विद्युः। अस्य वक्ता आश्चर्यः (अस्ति श्रुत्वा अपि अस्य) कुशलः लब्धा (कश्चित् भवति यस्मात्) कुशलानुशिष्टः ज्ञाता आश्चर्यः (अस्ति)। 

श्रवणाय = for hearing, अपि = even, बहुभिः = by many, यः = the one which, न = not, लभ्यः = available, शृण्वन्तः = those having heard, अपि = even, बहवः = many, यम् = which, न = not, विद्युः = understand, आश्चर्यः = wonder, वक्ता = speaker, कुशलः = expert, अस्य = of this, लब्धा = attainer, आश्चर्यः = wonder, ज्ञाता = a knower, कुशलानुशिष्टः = being instructed by an expert teacher

One which is not even available for hearing by many, having heard it many do not understand. The expert speaker is a wonder, (having heard) the one who attains it is a wonder (because) the one who is a knower instructed by an expert teacher is a wonder.

श्रवणाय - श्रवण, नपुं, च, एक, कृदन्तरूपाणि - श्रु + ल्युट् - श्रु श्रवणे - भ्वादिः - अनिट्

अपि - अव्ययम्

बहुभिः - बहु, पुं, तृ, बहु

यः - यद्, पुं, प्र, एक

न - अव्ययम्

लभ्यः - लभ्य, पुं, प्र, एक, कृदन्तरूपाणि - लभ् + यत् - डुलभँष् प्राप्तौ - भ्वादिः - अनिट्

शृण्वन्तः - शृण्वत्, पुं, प्र, बहु, कृदन्तरूपाणि - श्रु + शतृँ - श्रु श्रवणे - भ्वादिः - अनिट्

अपि - अव्ययम्

बहवः - बहु, पुं, प्र, बहु

यम् - यद्, प्ं, द्वि ,एक

न - अव्ययम्

विद्युः - विद् धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः परस्मैपदम् - विदँ ज्ञाने - अदादिः, प्र-पु, बहु

आश्चर्यः - आश्चर्य, पुं, प्र, एक

वक्ता -  वक्तृ, पुं, प्र, एक, कृदन्तरूपाणि - वच् + तृच् - वचँ परिभाषणे - अदादिः - अनिट्

कुशलः - कुशल, पुं, प्र, एक

अस्य - इदम्, पुं, ष, एक

लब्धा - लब्धृ, पुं, प्र, एक, कृदन्तरूपाणि - लभ् + तृच् - डुलभँष् प्राप्तौ - भ्वादिः - अनिट्

आश्चर्यः - आश्चर्य, पुं, प्र, एक

ज्ञाता - ज्ञातृ, पुं, प्र, एक, कृदन्तरूपाणि - ज्ञा + तृच् - ज्ञा अवबोधने - क्र्यादिः - अनिट्

कुशलानुशिष्टः - कुशलानुशिष्ट, पुं, प्र, एक

प्रायेण ह्येवंविध एव लोकः । यस्तु श्रेयोर्थी स सहस्रेषु कश्चिदेवात्मविद्भवति त्वद्विधः यस्मात् श्रवणायापि श्रवणार्थं श्रोतुमपि यः न लभ्यः आत्मा बहुभिः अनेकैः, शृण्वन्तोऽपि बहवः अनेके अन्ये यम् आत्मानं न विद्युः न विदन्ति अभागिनः असंस्कृतात्मानो न विजानीयुः । किञ्च, अस्य वक्तापि आश्चर्यः अद्भुतवदेव, अनेकेषु कश्चिदेव भवति । तथा श्रुत्वापि अस्य आत्मनः कुशलः निपुण एवानेकेषु लब्धा कश्चिदेव भवति । यस्मात् आश्चर्यः ज्ञाता कश्चिदेव कुशलानुशिष्टः कुशलेन निपुणेनाचार्येणानुशिष्टः सन् ॥

प्रायेण हि एवम् = in this manner, विधः = this way, एव = indeed, लोकः = the world, यः = the one who, तु = but, श्रेयः = beneficial, अर्थी = desirous, सः = that one, सहस्रेषु = among thousands, कश्चित् = someone, एव = indeed, आत्मवित् = knower of the Self, भवति = becomes, त्वत् विधः = like you, यस्मात् = because, श्रवणायापि श्रवणार्थम् = desire to listen, श्रोतुम् = for listening, अपि = even, यः = one who, न लभ्यः = not available, आत्मा = the Self, बहुभिः अनेकैः = by many, शृण्वन्तोऽपि = even among those listened, बहवः अनेके अन्ये = among many others, यम् आत्मानम् = the Self, न विद्युः न विदन्ति = do not know, अभागिनः = those with no luck, असंस्कृतात्मानः = those of not purified minds, न = not, विजानीयुः = किञ्च= further, अस्य = of this, वक्तापि = even the speaker, आश्चर्यः अद्भुतवत् = like a wonder, एव = indeed, अनेकेषु = among many, कश्चित् = someone, एव = indeed, भवति = becomes, तथा = similarly, श्रुत्वा = having heard, अपि = even, अस्य = of this, आत्मनः = Self, कुशलः निपुणः = expert, एव = indeed, अनेकेषु = among many, लब्धा कश्चित् एव = someone indeed, भवति  = becomes, यस्मात् = because, आश्चर्यः = rare, ज्ञाता = knower, कश्चित् एव = someone indeed, कुशलानुशिष्टः कुशलेन निपुणेन आचार्येण = by capable expert teacher, अनुशिष्टः सन् = having been taught

In this manner, among the thousands who are desiring the beneficial indeed this way, one person like you becomes the knower of the Self indeed. Because even the desire to listen about that one, which is the Self, is not available to many. Among the many others who have listened about the Self, the unfortunate ones whose minds are not purified do not know. Further, even the speaker of this (Self) is like a wonder indeed. And someone, among the many who have heard, becomes an expert indeed because the knower is a wonder having been trained by an expert teacher.

Notes: Rarity of a student of Self-knowledge and also the one who teaches it and the one who finally realises it

The focus of this mantra is mainly on the rarity of student qualifications, determination to be under the tutelage of a teacher and persisting with practices to finally reach the goal of Self-realisation. The next mantra focuses on the teacher and teaching to be of Self-knowledge.

Rarity invokes wonder and that’s why this mantra dwells upon the theme of wonder because hearing, a qualified teacher and being under his/her tutelage, and finally realising one’s true nature is very rare indeed.

Why is it rare to realise the Self? Due to the following: 

1. Not easy to get the teaching of the Self as it is not available everywhere.

2. Qualification of purity is required for the student to even have some inclination towards listening about it.

3. An excellent teacher who instructs about the Self is rare since the teacher needs to be:

   1. श्रोत्रीय - scriptural knowledge to instruct students with various  methods to overcome obstacles, 

   2. ब्रह्मनिष्ठ - established in Brahman to make what's being taught convincing)

   3. Willing to teach - the body is given up by many realised people and those who have the body should also be willing to teach - their awareness as Self is beyond the world with no teachership or discipleship, but even then they teach? That’s a wonder. All is Ishvara’s will whether such jnanis retain a body and whether they teach or not.

4. Student should make oneself available also to listen to the teacher.

5. After listening, the student has to understand the teaching given by the teacher.

6. And then practise the teachings as given by the teacher.

7. And persist in those practices till realisation.

We have two similar verses in Gita indicating the rarity of a student and reaching the goal of Self-realisation:

मनुष्याणां सहस्रेषु कश्चिद्यतति सिद्धये। 

यततामपि सिद्धानां कश्चिन्मां वेत्ति तत्त्वत: ॥७.३॥

Among thousands of humans, someone strives for perfection, even among the striving ones, someone knows Me in truth.

आश्चर्यवत्पश्यति कश्चिदेन-

माश्चर्यवद्वदति तथैव चान्यः ।

आश्चर्यवच्चैनमन्यः श‍ृणोति

श्रुत्वाप्येनं वेद न चैव कश्चित् ॥ २-२९॥

Someone sees this as a wonder, so also someone speaks of this as a wonder indeed, another listens to this as a wonder. Having listened to this, someone else does not even know it.

Why is a student rare?

The sense organs and mind by design look for sense objects as stated later in Upanishad itself:

पराञ्चि खानि व्यतृणत् स्वयम्भू-

स्तस्मात्पराङ्पश्यति नान्तरात्मन् ।

कश्चिद्धीरः प्रत्यगात्मानमैक्ष-

दावृत्तचक्षुरमृतत्वमिच्छन् ॥१॥

The Creator destroyed the outgoing sense organs and therefore, one sees outwards but not the inner Self. Some rare discriminating person sees the inner Self, having controlled all the sense organs and desiring immortality.

So even wanting to go beyond indulgence in sense objects is not natural unless someone has begun to ponder about their nature as impermanence and sorrowful in the long term. This awakening of understanding their actual nature is indeed rare. Moreover, this awakening must be intense enough to persist the student to look for that permanent bliss of Self-realisation which is still rarer. This is the qualification required for the student. Naciketa has amply demonstrated this in his rejection of all sense pleasures offered by Yama.

Why is the teacher rare?

This is explained in detail in the next mantra. Teaching about Self which cannot be objectified is not trivial - the teacher should make sure that the student who is ignorant of the Self as the Existence-Consciousness-Bliss that is infinite, but due to identification of oneself with impermanent inert entities such as body, sense organs, organs of action or mind, will not consider the Self to be one of these inert entities as an object when taught. That’s why Kenopanishad presents the Self and Self-knowledge in an enigmatic way.

The word कुशल implies both the teacher and the students should have the right qualification for the result of Self-realisation to fructify in the student.

न नरेणावरेण प्रोक्त एष

सुविज्ञेयो बहुधा चिन्त्यमानः ।

अनन्यप्रोक्ते गतिरत्र नास्ति

अणीयान् ह्यतर्क्यमणुप्रमाणात् ॥८॥

एषः अवरेण नरेण प्रोक्तः न सुविज्ञेयः (यस्मात्) बहुधा चिन्त्यमानः (अस्ति) । अत्र अनन्यप्रोक्ते गतिः न अस्ति हि अतर्क्यम् अणुप्रमाणात् अणीयान् (अस्ति)। 

न = not, अवरेण नरेण = by a person of inferior understanding, प्रोक्तः = spoken of, एषः = this, सुविज्ञेयः = easily understandable, बहुधा = many, चिन्त्यमानः = deliberating upon, अत्र = here, न = not, आस्ति = there, अणीयान् = subtler than, हि = verily, अतर्क्यम् = cannot be logically thought, अणुप्रमाणात् = an atom

1. अनन्यप्रोक्ते = spoken by someone who does not see oneself as other than the Self, गतिः = cogitation (of various kinds whether it exists or not),

2. अनन्यप्रोक्ते = spoken of as the Supreme Self non-different from oneself, गतिः = other comprehension (kalpana/notion, to be known),

3. अनन्यप्रोक्ते = spoken of as the Supreme Self non-different from oneself, गतिः = transmigration

4. अनन्यप्रोक्ते = spoken by someone who does not see oneself as other than the Self, अगतिः = non-realization (ajnana)

Gatih = objective knowledge.

Self is not easily understandable when spoken of by a person of inferior understanding as there are many opinions about it. 

1. When spoken by someone who does not see oneself as other than the Self,  cogitation of various kinds whether it exists or not etc. arise.

OR

2. When spoken of as the Supreme Self non-different from oneself, comprehension other than Self-knowledge does not arise.

OR

3. When spoken of as the Supreme Self non-different from oneself, there is no more transmigration.

OR

5. When spoken by someone who does not see oneself as other than the Self, there is no non-realization of the Self (ignorance).

It cannot be logically thought out as it is subtler than an atom.

न - अव्ययम्

नरेण - नर, पुं, तृ, एक

अवरेण - अवर, पुं, तृ, एक

प्रोक्तः - प्रोक्त, पुं, प्र, एक, कृदन्तरूपाणि - प्र + वच् + क्त - वचँ परिभाषणे - अदादिः - अनिट्

एषः - एतद्, पुं, प्र, एक

सुविज्ञेयः - सुविज्ञेय, पुं, प्र, एक, कृदन्तरूपाणि - सु + वि + ज्ञा + यत् - ज्ञा अवबोधने - क्र्यादिः - अनिट्

बहुधा - अव्ययम्

चिन्त्यमानः - चिन्त्यमान, पुं, प्र, एक, कृदन्तरूपाणि - चिन्त् + ण्यत् + शानच् - चितिँ स्मृत्याम् - चुरादिः - सेट् चिन्तयमानः

अनन्यप्रोक्ते - अनन्यप्रोक्त, पुं, स, एक

गतिः - गति, स्त्री, प्र, एक, कृदन्तरूपाणि - गम् + क्तिन् - गमॢँ गतौ - भ्वादिः - अनिट्

अत्र - अव्ययम्

न - अव्ययम्

अस्ति - अस् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - असँ भुवि - अदादिः - प्र-पु, एक

अणीयान् - अणीयान्, पुं, प्र्, एक, तद्धितान्तरूपाणि - अणु + ईयसुन्

हि - अव्ययम्

अतर्क्यम् - अतर्क्य, नपुं, प्र, एक; तर्क्य - कृदन्तरूपाणि - तर्क् + ण्यत् - तर्कँ भाषार्थः - चुरादिः - सेट्

अणुप्रमाणात् - अणुप्रमाण, नपुं, प, एक

कृदन्तरूपाणि - वि + ज्ञा + यत् - ज्ञा अवबोधने - क्र्यादिः - अनिट् - विज्ञेय (पुं)

कस्मात् ? न हि नरेण मनुष्येण अवरेण प्रोक्तः अवरेण हीनेन प्राकृतबुद्धिनेत्येतत् । उक्तः एषः आत्मा यं त्वं मां पृच्छसि । न हि सुष्ठु सम्यक् विज्ञेयः विज्ञातुं शक्यः यस्मात् बहुधा अस्ति नास्ति कर्ताकर्ता शुद्धोऽशुद्ध इत्याद्यनेकधा चिन्त्यमानः वादिभिः । कथं पुनः सुविज्ञेय इति, उच्यते — अनन्यप्रोक्ते अनन्येन अपृथग्दर्शिनाचार्येण प्रतिपाद्यब्रह्मात्मभूतेन प्रोक्ते उक्ते आत्मनि गतिः, अनेकधा अस्तिनास्तीत्यादिलक्षणा चिन्ता गतिः, अत्र अस्मिन्नात्मनि नास्ति न विद्यते सर्वविकल्पगतिप्रत्यस्तमितरूपत्वादात्मनः । अथवा स्वात्मभूते अनन्यस्मिन् आत्मनि प्रोक्ते अनन्यप्रोक्ते गतिः अत्र अन्यावगतिर्नास्ति ज्ञेयस्यान्यस्याभावात् । ज्ञानस्य ह्येषा परा निष्ठा यदात्मैकत्वविज्ञानम् । अतः गन्तव्याभावान्न गतिरत्रावशिष्यते संसारगतिर्वात्र नास्त्यनन्य आत्मनि प्रोक्ते नान्तरीयकत्वात्तद्विज्ञानफलस्य मोक्षस्य । अथवा प्रोच्यमानब्रह्मात्मभूतेनाचार्येण अनन्यतया प्रोक्ते आत्मनि अगतिः अनवबोधोऽपरिज्ञानमत्र नास्ति । भवत्येवावगतिस्तद्विषया श्रोतुस्तदनन्योऽहमित्याचार्यस्येवेत्यर्थः । एवं सुविज्ञेय आत्मा आगमवताचार्येणानन्यतया प्रोक्तः । इतरथा अणीयान् अणुतरः अणुप्रमाणादपि सम्पद्यत आत्मा । अतर्क्यम् अतर्क्यः, अणुप्रमाणो न तर्क्यः स्वबुद्ध्यभ्यूहेन केवलेन तर्केण । तर्क्यमाणेऽणुपरिमाणे केनचित्स्थापिते आत्मनि ततोऽणुतरमन्योऽभ्यूहति ततोऽप्यन्योऽणुतरमिति । न हि तर्कस्य निष्ठा क्वचिद्विद्यते ॥

कस्मात् = why, न = not, हि = because, नरेण मनुष्येण = by a person, अवरेण प्रोक्तः = spoken, अवरेण हीनेन = by mediocre person, प्राकृतबुद्धिना = with an uncultivated mind, इत्येतत् = this is what it is, उक्तः = has been said, एषः आत्मा = the Self, यम् = which, त्वम् = you, माम् = me, पृच्छसि  asked, न = not, हि = indeed, सुष्ठु सम्यक् = well, विज्ञेयः विज्ञातुम् शक्यः = possible to understand, यस्मात् = because, बहुधा = in many ways, अस्ति = is there, नास्ति = not there, कर्ताकर्ता = doer and non-doer, शुद्धः अशुद्धः = pure and impure, इत्यादि = etc., अनेकधा = various, चिन्त्यमानः = thinking, वादिभिः = by schools, कथम् = how, पुनः = again, सुविज्ञेयः इति, उच्यते = is said, 

अनन्यप्रोक्ते = अनन्येन प्रोक्ते, गतिरत्र नास्ति

First facet:

अपृथग्दर्शिना = by one who does not consider it to be different, आचार्येण = by the teacher, प्रतिपाद्य-ब्रह्मात्मभूतेन = that which is explained (jiva-brahma aikya, Vedanta is pratipadika) Self is Brahman, प्रोक्ते उक्ते = when instructed, आत्मनि = the Self, गतिः अनेकधा = the various, अस्तिनास्तीत्यादिलक्षणा चिन्ता = thoughts characterised by there, not there, etc, गतिः, अत्र अस्मिन् आत्मनि = in this matter of Self, न अस्ति न विद्यते = not there, सर्व-विकल्प-गति-प्रत्यस्त-मित-रूपत्वात् = due to its nature of puting an end to doubtful alternatives, आत्मनः = of the Self, 

Second facet:

अथवा = or, स्वात्मभूते अनन्यस्मिन् = is not different from yourself, आत्मनि = about the Self, प्रोक्ते = when the teaching, अनन्यप्रोक्ते गतिः अत्र अन्यावगतिः = avagati is knowledge, no other knowledge, नास्ति ज्ञेयस्य अन्यस्य = anything other (than Self-knowledge) to be known, अभावात् = due to lack of, ज्ञानस्य = of the Self knowledge, हि = because, एषा = this, परा निष्ठा = supreme state, यत् आत्मैकत्वविज्ञानम्  = experience of one Self, अतः = therefore, गन्तव्याभावात् = due to nothing remains to be known, न गतिरत्रावशिष्यते = there is nothing to be achieved

Third facet:

संसारगतिः = no more samsaara as the goal, वा = or, अत्र = in this matter, न =not, अस्ति = not there, अन्यः = another, आत्मनि प्रोक्ते = when spoken of the Self, नान्तरीयकत्वात् = since there is no time lag, तत् = that, विज्ञानफलस्य = the result of knowledge, मोक्षस्य = liberation, 

Fourth facet:

अथवा = or, प्रोच्यमानब्रह्मात्मभूतेन आचार्येण = when spoken by teacher who is Brahman himself, अनन्यतया प्रोक्ते आत्मनि अगतिः (gatih has become agatih, this is called prashlesha) = there is no incomprehension when spoken by a teacher who is not established in anything other than Self, अनवबोधः = ignorance, अपरिज्ञानम् = doubtful knowledge, अत्र नास्ति = in this matter not there, भवति एव = certainly happens, अवगतिः = knowledge (brahmatmaikya), तत् विषया = श्रोतुः = to the student, तत् अनन्यः अहम् = I am that Self, इति आचार्यस्य = of the teacher, एव इत्यर्थः = this is the meaning, 

एवम् = in this way, सुविज्ञेयः = easily comprehensible, आत्मा = the Self, आगमवताचार्येण अनन्यतया = by the teacher who is an expert in scriptures (parampara) and considers Self to be not other, प्रोक्तः = said, इतरथा = otherwise, अणीयान् अणुतरः = subtler, अणुप्रमाणादपि = even than the atom, सम्पद्यते = becomes, आत्मा = the Self, अतर्क्यम् अतर्क्यः अणुप्रमाणः न तर्क्यः स्वबुद्ध्यभ्यूहेन = not by one’s own intellect’s logical reasoning (abhyuha), केवलेन तर्केण = by mere logic, तर्क्यमाणे अणुपरिमाणे = logically to be valued as subtle, केनचित् = someone, स्थापिते = is determined, आत्मनि =  when the Self, ततः = therefore, अणुतरम् = more subtle, अन्यः = other, अभ्यूहति ततः = than that, अपि = even, अन्यः = other, अणुतरम् इति = more subtle, न हि तर्कस्य = of logic, निष्ठा = end, क्वचित् विद्यते = is, 

Why not (many understand it)? Because (of it being) spoken by a mediocre person with an uncultivated mind. The Self which you asked me is not indeed possible to understand well because it is spoken in various ways by schools of thought - there, not there; doer, non-doer; pure, impure etc.  How is it easily knowable, it is said. 

अनन्यप्रोक्ते = अनन्येन प्रोक्ते, गतिरत्र नास्ति

First facet:

When the Self is instructed by a teacher who does not consider that Self which is explained as Brahman different from himself, the various thoughts characterised by there, not there, etc., in this matter of Self will not be there due to it (the teaching from such a teacher) putting an end to doubtful alternatives of the Self.

Vikalpa is doubt, gati is various alternatives, pratyasta is the end. Self knowledge puts an end to all this. True knowledge puts an end to all doubts. Teacher’s knowledge is emphasised here, the next is about his instruction. Vikalpa - doubt, thought, difference, triputi, option - has various meanings. Root is klRp - means to create. धातुः अनेकर्थत्वात् - धातु has got many meanings.

Second facet:

OR when the teaching about the Self is as not as different from oneself, no other knowledge arises due to lack of anything other than Self-knowledge to be known. Because this experience of the Self is the supreme state, therefore due to nothing remains to be known, there is nothing to be achieved.

Self is not an object to be perceived - this is the teaching. Gati is knowledge here, in the previous one it is various paths. When teaching that the Self is not different from oneself (of the student, ananyaprokta), and experienced that way, then there is nothing else to be known (gati). Sati saptami is with respect to - here wrt विषय,  and also wrt knowledge of the विषय. Gati is knowledge also - movement in mental space from ignorance to knowledge. It is अवगति. Why nothing remains to be known?

1. The whole world is बाधित - negated 

2. There is nothing more to be known as it is supreme, the substratum

Third facet:

When spoken of the Self as not another, there is no more samsara as the goal because there is no time lag between the result of Self-knowledge and liberation.

All karma is gone and prarabdha is exhausted, मोक्ष is dissociation with upadhis. Bandha - atasmintat buddhih - in not-that having a feeling of that, in non-Self seeing the Self. There is no time lag between Self-realisaton and liberation - they both are the same.

Fourth facet:

Or when spoken by a teacher who is Brahman himself there is no incomprehension of anything other than the Self - ignorance and doubtful knowledge is not there. The teacher’s knowledge of “I am that” certainly happens in the student - this is the meaning.

In this way, the Self becomes easily comprehensible when spoken by the teacher who considers the Self to be not other and who has the knowledge of scriptures. Otherwise the Self becomes subtler than even the atom, impossible to investigate by mere logic based on one’s own intellect. For if the Self is determined through investigation by someone’s own mere logic, then, another can reason it out to be more subtle and someone else even subtler. There is no end to this logic.

one who has the words, got technique, art of communicating the knowledge because of his expertise in  aagachachiti iti agama 

Because if logic is not based on experience, then it has no relevance. Therefore, a teacher who knows the Self is required to guide the student. A shastra is needed so that teachers can teach based on that shastra. Without a shastra, a teacher is powerless, but without a teacher, shastra is powerless. A marriage between shastra and guru gives rise to a child of knowledge, shishya. Tarka apratishThaanaat (brahma-sutra) - by itself logic has no base, but with experience it is useful. That experience is either the student’s or someone else’ - shastra/guru.

Notes: Rarity of teacher and teaching of Self-knowledge due to requirement of certain criteria

What is required by the teacher and in the teaching so that the student can understand is being given here. The word कुशल used for a teacher of Self-knowledge in the previous mantra is elaborated here - who is a कुशल and how should such a कुशल teach.

The teacher’s qualities are:

• Not be of प्राकृतबुद्धि - mentality of a common person looking for प्रेय. How many have come, what dakshina I will get, I am teaching well so that's why many are coming, in other words: interested in kamini-kanchana-kirti. Intellectual understanding may be there, but character is focused on the things of this world. Selflessness in the teacher must be high.

• श्रोत्रीय - scriptural knowledge to instruct students with various  methods to overcome obstacles. Asti - aastika & naasti - naastika, Yoga - kartaa & sankhya - akartaa, Shuddha - advaita & ashuddha - mimasakas. So the teacher should be capable of taking the student through these various maze of thoughts that are seen in other schools or even  in the student’s own mind.

• ब्रह्मनिष्ठ - established in Brahman to make what's being taught convincing to the student. Conviction in teaching comes only through experience of the teacher.

Any teacher who has no such qualities defined above is an अवर - mediocre or inferior teacher. When taught by such a teacher, the Self is not possible to be known or realised by the student easily.

How is the Self easily realised - if the teacher and the teaching is of अनन्यप्रोक्त. गतिः - गम् in Sanskrit means to go, but in mental space it means to know. This phrase अनन्यप्रोक्ते गतिः अत्र नास्ति is explained in its various facets by Sankaracharya. We should use the word facet rather than the word interpretation which conveys only one of these interpretations is true. But here all types of presentation is true, so the word facet is better to be used. This is the depth of the Upanishad.

• अनन्यप्रोक्ते = spoken by someone who does not see oneself as other than the Self, गतिः = cogitation (of various kinds whether it exists or not),

अनन्यप्रोक्ते गतिः अत्र नास्ति = When the Self is instructed by a teacher who does not consider that Self, which is explained as Brahman, as different from himself, the various thoughts characterised by there, not there, etc., in this matter of Self will not be there due to it (the teaching from such a teacher) putting an end to doubtful alternatives of the Self.

• अनन्यप्रोक्ते = spoken of as the Supreme Self non-different from oneself, गतिः = other comprehension (kalpana/notion, to be known),

अनन्यप्रोक्ते गतिः अत्र नास्ति = When the teaching about the Self is as not different from oneself, no other knowledge than Self-knowledge arises due to lack of anything other than Self-knowledge to be known because this experience of the Self is the supreme state, therefore, nothing else remains to be known.

• अनन्यप्रोक्ते = spoken of as the Supreme Self non-different from oneself, गतिः = samsara, transmigration,

अनन्यप्रोक्ते गतिः अत्र नास्ति = When spoken of the Self as not another, there is no more samsara as the goal because there is no time lag between the result of Self-knowledge and liberation.

• अनन्यप्रोक्ते = spoken by someone who does not see oneself as other than the Self, अगतिः = non-realization (ajnana) or objective knowledge, This is प्रश्लेष.

अनन्यप्रोक्ते अगतिः अत्र नास्ति = when spoken by a teacher who is Brahman himself there is no incomprehension of anything other than the Self - ignorance and doubtful knowledge is not there. The teacher’s knowledge of “I am that” certainly happens in the student - this is the meaning.

In this way, the Self becomes easily comprehensible when spoken by the teacher who considers the Self to be not other and who has the knowledge of scriptures. 

If not अनन्यप्रोक्ते, then it is अणीयान् अनुप्रमाणात्  - two meanings for this phrase -

• the Self becomes subtler than even the atom, that is it becomes incomprehensible for the student due to lack of clarity in teaching by an incompetent teacher

OR

• impossible to investigate by mere logic based on one’s own intellect without guidance from an experienced knowledgeable teacher because the Self is subtler than the subtlest. Why?

  • If the Self is determined through investigation by someone’s own mere logic, then, another can reason it out to be more subtle and someone else even subtler. There is no end to this logic. 

  • The Self is substratum or illuminator of logic also, so how will logic comprehend it? 

  • Logic works only with the sensory data based on subject-object relationship and this sensory data itself will be incapable to capture the Self which is its substratum and hence logic will not be able to comprehend the Self either.

Hence a knowledgeable and experienced teacher who teaches Self as not different from oneself is required for the student to realise the Self.

नैषा तर्केण मतिरापनेया

प्रोक्तान्येनैव सुज्ञानाय प्रेष्ठ ।

यां त्वमापः सत्यधृतिर्बतासि

त्वादृङ्नो भूयान्नचिकेतः प्रष्टा ॥९॥

प्रेष्ठ एषा मति: तर्केण न आपनेया अन्येन प्रोक्ता एव सुज्ञानाय (अस्ति)। बत याम् त्वम् आपः सत्यधृतिः असि। नचिकेतः त्वादृक् प्रष्टा नः भूयात्। 

न = not, एषा = this, तर्केण = by logic, मतिः = knowledge, आपनेया = attainable, प्रोक्ता अन्येन = spoken of by another speaker, एव = alone, सुज्ञानाय = easily understandable, प्रेष्ठ = oh dear one!, याम् = which, त्वम् = you, आपः = have attained, सत्यधृतिः = out of true determination, बत = oh (particle expressing compassion), असि = are, त्वादृक् = like you, नः = to us, भूयात् = may be, नचिकेतः = Nachiketa, प्रष्टा = questioner 

Oh dear one! This is not attainable by intellect through reasoning, and is easily understandable only when spoken of by an expert teacher, which you have attained through true determination. O! may there be questioner like you Naciketa to us again.

न - अव्ययम्

एषा - एतद्, स्त्री, प्र, एक

तर्केण - तर्क, पुं, तृ, एक

मतिरापनेया - मतिरापनेया

प्रोक्तान् - प्रोक्त, पुं, द्वि ,बहु

अन्येन - अन्य, पुं, तृ, एक

एव - अव्ययम्

सुज्ञानाय - सुज्ञान, पुं, च, एक

प्रेष्ठ - प्रेष्ठ, पुं, सं, एक

याम् - यद्, स्त्री, द्वि, एक

त्वम् - युष्मद्, प्र, एक

आपः - आप, पुं, प्र, एक, कृदन्तरूपाणि - आप् + घञ् - आपॢँ व्याप्तौ - स्वादिः - अनिट्

सत्यधृतिः - सत्यधृति, पुं, प्र, एक

बत - अव्ययम्

असि - अस् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - असँ भुवि - अदादिः, म-पु, एक

त्वादृक्

नः - अस्मद्, च, एक

भूयात् - भू धातुरूपाणि - कर्तरि प्रयोगः आशीर्लिङ् लकारः परस्मैपदम् - भू सत्तायाम् - भ्वादिः, प्र-पु, एक

नचिकेतः - नचिकेतस्, पुं, सं, एक

प्रष्टा - प्रष्टृ, पुं, प्र, एक,  कृदन्तरूपाणि - प्रच्छ् + तृच् - प्रछँ ज्ञीप्सायाम् - तुदादिः - अनिट्

अतोऽनन्यप्रोक्त आत्मन्युत्पन्ना येयमागमप्रभवा मतिः, नैषा तर्केण स्वबुद्ध्यभ्यूहमात्रेण आपनेया नापनीया न प्रापणीयेत्यर्थः ; नापनेतव्या वा ; नोपहन्तव्या । तार्किको ह्यनागमज्ञः स्वबुद्धिपरिकल्पितं यत्किञ्चिदेव कल्पयति । अत एव च येयमागमप्रभूता मतिः अन्येनैव आगमाभिज्ञेनाचार्येणैव तार्किकात् , प्रोक्ता सती सुज्ञानाय भवति हे प्रेष्ठ प्रियतम । का पुनः सा तर्कागम्या मतिः इति, उच्यते — यां त्वं मतिं मद्वरप्रदानेन आपः प्राप्तवानसि । सत्या अवितथविषया धृतिर्यस्य तव स त्वं सत्यधृतिः । बतासीत्यनुकम्पयन्नाह मृत्युर्नचिकेतसं वक्ष्यमाणविज्ञानस्तुतये । त्वादृक् त्वत्तुल्यः नः अस्मभ्यं भूयात् भवतात् । भवत्वन्यः पुत्रः शिष्यो वा प्रष्टा । कीदृक् ? यादृक्त्वं हे नचिकेतः प्रष्टा ॥

अतः = therefore, अनन्यप्रोक्तः = said by a teacher who is established in the Self or teaching as you are not different from the Self, आत्मनि = wrt the Self, उत्पन्ना = arises, या = which, इयम् = this, आगमप्रभवा = that which is elucidated, मतिः = knowledge of the Self, नैषा = not this, तर्केण स्वबुद्ध्यभ्यूहमात्रेण = by reasoning of one’s own intellect, आपनेया न आपनीया न प्रापणीय = not obtainable, इत्यर्थः = this is the meaning, न आपनेतव्या वा = or cannot be destroyed, न उपहन्तव्या = cannot be negated, तार्किकः = mere logicians, हि = because, अनागमज्ञः = not knowing the aagamas, स्वबुद्धिपरिकल्पितम् = whatever imagined by their mind, यत् किञ्चित् एव कल्पयति = postulate whatever, अतः = therefore, एव च या इयम् आगमप्रभूता मतिः = this knowledge which arises from agama, अन्येनैव आगमाभिज्ञेन आचार्येण = by a teacher who is well-versed in agama, एव = alone, तार्किकात् = other than mere logicians, प्रोक्ता सती = when said, सुज्ञानाय = for easy comprehension, भवति = becomes, हे प्रेष्ठ प्रियतम = oh dear one, का पुनः = what again, सा = that, तर्कागम्या मतिः इति = what is that knowledge beyond logic, उच्यते = said, यां त्वं मतिं = that knowledge, मद्वरप्रदानेन = given by my boon, आपः प्राप्तवान् असि = you attained (definitiveness of attainment), सत्या अवितथविषया = pertaining to the Truth (avitatha), धृतिः = resolve, यस्य = whose, तव = his, सः = that, त्वम् = you, सत्यधृतिः = one with Truth as resolution, बतासि इति = aah, अनुकम्पयन् = with full of love, आह = says, मृत्युः = Death, नचिकेतसम् = Naciketa, वक्ष्यमाणविज्ञानस्तुतये = praise of the Self-knowledge, त्वादृक् त्वत्तुल्यः = like you, नः अस्मभ्यम् = for us all (teachers), भूयात् भवतात् = let there be, भवतु = अन्यः पुत्रः = son,  शिष्योः = disciple, वा = or, प्रष्टा कीदृक् = of what sort, यादृक् त्वम् = one who is like you, हे नचिकेतः = O Naciketa, प्रष्टा = questioner

Therefore (since it is not obtainable by logic), the knowledge of Self, which arises when elucidated by a teacher who is established in the Self or his/her teaching as one is not different from the Self, is not understandable by reasoning of one’s own intellect - this is the meaning. Or this knowledge of the Self cannot be negated (once obtained). Mere logicians postulate whatever is imagined by the mind because of lack of knowledge of scriptures. Therefore, O dear one, this knowledge, which arises from the scriptures,  becomes easy for comprehension only when spoken of by a teacher who is knowledgeable of the scriptures and different from mere logicians. What again is that knowledge beyond logic is said. That knowledge which you have gained is granted by me as a boon. You are सत्यधृति - the one whose resolution is wrt Truth. Death says with full of love, ‘Aah let there be sons or disciples to us’ - of what sort? ‘O Naciketa, questioners like you’. 

Notes:

आप् = obtain

आङ् + अप + नी = to destroy.

तार्किकः = mere logicians (not scriptures as the mainstay, but logic is) - Mimamsakas and Veedanta accept Veda alone as supreme. Mimasakas accept only karma-kanda while Vedanta accepts both but gives primary importance to jnana-kanda. 

Next two mantras are praising Naciketa saying you are better than me.

Intelligence is focused only outward, objectification, it requires guidance, it can only discriminate and how and what to do it needs guidance, colored by our own raga-dvesha, capable of giving ego - therefore unreliable by itself. Hence shastra needs to be the guidelight for intellect - श्रुतिमतस्तर्कोऽनुसन्धीयताम्.

1. We should first know what to discriminate and how to.

2. Is it in the realm of the known? We can capture the known only through something which is in the realm of known. Unknown unknowable thing with no known parameters, how can you investigate  it?

3. You cannot see yourself because it is not like anything else, that's why a special eye needs to be given as deeksha. Capture the student at thought level, take him or her to that level and then give that nudge. You are that - but you need to realise. One who is Self-ward, not inward or outward, can guide such a person.

Putra and shishya are the same in spirituality - there is no difference. The student has dedication like a son and hence that connection. That's why the teacher is called तात - father, (Gita verse).

Naciekta is said to have attained the goal because the qualification of Naciketa is such that the knowledge that will be taught by Yama to him is surely to bear its result as Self-realisation in Naciketa and hence he is being praised as having attained in anticipation. Also Yama prays that for teachers like him in future there may be more students like Naciketa who are fully dedicated to attain the Self rejecting all enjoyments that this world and hereafter can offer. It is because of Naciketa, that the world benefited by the Self-knowledge that was imparted to him by Yama.

जानाम्यहं शेवधिरित्यनित्यं

न ह्यध्रुवैः प्राप्यते हि ध्रुवं तत् ।

ततो मया नाचिकेतश्चितोऽग्निः

अनित्यैर्द्रव्यैः प्राप्तवानस्मि नित्यम् ॥१०॥

अहम् शेवधिः अनित्यम् इति जानामि (यस्मात्) तत् ध्रुवम् हि अध्रुवैः न हि प्राप्यते। नाचिकेतः मया अनित्यैः द्रव्यैः चितः अग्निः ततः (आपेक्षिकम्) नित्यम् प्राप्तवान् अस्मि। 

जानामि = know, अहम् = I, शेवधिः = treasure (fruits of action), इति = thus, अनित्यम् = impermanent, न = not, हि = indeed, अध्रुवैः = by impermanent things, प्राप्यते = attained, हि = indeed, ध्रुवम् = permanent, तत् = that, ततः = from that, मया = by me, नाचिकेतः = Nachiketa, चितः = was piled up, अग्निः = agni, अनित्यैः = by impermanent, द्रव्यैः = things, प्राप्तवान् = obtained, अस्मि = I have, नित्यम् = eternal (relatively)

I know the fruits of action are thus impermanent and by impermanent things (actions and its results) indeed the permanent (Self) is not attained. The Nāciketā agni was piled up by me with impermanent things (actions and its results) and from that I obtained (relatively) eternal (realm).

जानामि - ज्ञा धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम्, ज्ञा अवबोधने - क्र्यादिः, उ-पु, एक

अहम् - अस्मद्, प्र, एक

शेवधिः - 

इति - अव्ययम्

अनित्यम् - अनित्य, नपुं, प्र, एक

न - अव्ययम्

हि - अव्ययम्

अध्रुवैः - अध्रुव, नपुं, तृ, बहु

प्राप्यते - प्र + आप् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मनेपदम् - आपॢँ व्याप्तौ - स्वादिः, प्र-पु, एक

हि - अव्ययम्

ध्रुवम् - ध्रुव, नपुं, प्र, एक

तत् - तद्, नपुं, प्र, एक

ततः - अव्ययम्, तद् + तसिल्

मया - अस्मद्, तृ, एक

नाचिकेतः - नाचिकेत, पुं, प्र, एक

चितः - चित, पुं, प्र, एक

अग्निः - अग्नि, पुं, प्र, एक

अनित्यैः - अनित्य, नपुं, तृ, बहु

द्रव्यैः - द्रव्य, नपुं, तृ, बहु

प्राप्तवान् - कृदन्तरूपाणि - प्र + आप् + क्तवतुँ - आपॢँ व्याप्तौ - स्वादिः - अनिट्

अस्मि - अस् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - असँ भुवि - अदादिः - उ-पु, एक

नित्यम् - नित्य, नपुं, प्र, एक

प्राप्यते - प्र + आप् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मने पदम् - आपॢँ व्याप्तौ - स्वादिः,  प्र-पु, एक

प्राप्तवान् - प्राप्तवान्, पुं, प्र, एक, कृदन्तरूपाणि - प्र + आप् + क्तवतुँ - आपॢँ व्याप्तौ - स्वादिः - अनिट्

पुनरपि तुष्ट आह — जानाम्यहं शेवधिः निधिः कर्मफललक्षणः निधिरिव प्रार्थ्यत इति । असौ अनित्यम् अनित्य इति जानामि । न हि यस्मात् अनित्यैः अध्रुवैः यत् नित्यं ध्रुवम् , तत् प्राप्यते परमात्माख्यः शेवधिः । यस्त्वनित्यसुखात्मकः शेवधिः, स एवानित्यैर्द्रव्यैः प्राप्यते हि यतः, ततः तस्मात् मया जानतापि नित्यमनित्यसाधनैः प्राप्यत इति नाचिकेतः चितः अग्निः अनित्यैः द्रव्यैः पश्वादिभिः स्वर्गसुखसाधनभूतोऽग्निः निर्वर्तित इत्यर्थः । तेनाहमधिकारापन्नो नित्यं याम्यं स्थानं स्वर्गाख्यं नित्यमापेक्षिकं प्राप्तवानस्मि ॥

पुनः = again, अपि = even, तुष्टः = satisfied, आह = says, जानाम्यहं = I know, शेवधिः निधिः = treasure, कर्मफललक्षणः = characterised by results of action, निधिः इव = like treasure, प्रार्थ्यते इति = sought, असौ = that, अनित्यम् अनित्य इति = impermanent, जानामि = I know, न = not, हि यस्मात् = because, अनित्यैः = by impermanent, अध्रुवैः यत् नित्यम् = which is eternal, ध्रुवम् तत् = that, प्राप्यते परमात्माख्यः = called the Supreme, शेवधिः = treasure,  यः = which, तु = indeed, अनित्यसुखात्मकः शेवधिः = treasure whose nature is impermanence, सः = that, एव = indeed, अनित्यैः द्रव्यैः = by impermanent objects, प्राप्यते = obtained, हि यतः = since, ततः तस्मात् = therefore, मया = by me, जानतापि = even though known, नित्यम् = the eternal, अनित्यसाधनैः = by the impermanent means, प्राप्यते इति = obtained, नाचिकेतः चितः अग्निः = Naaciketa agni, अनित्यैः द्रव्यैः पश्वादिभिः = by animals etc., स्वर्गसुखसाधनभूतः = became the means for joys of heaven, अग्निः = fire, निर्वर्तितः = accomplished, इत्यर्थः = this is the meaning, तेन = by that, अहम् = I, अधिकारापन्नः = attained eligibility, नित्यं याम्यम् स्थानम् = the position of Yama, स्वर्गाख्यम् = known as heaven, नित्यम् आपेक्षिकम् = relatively eternal, प्राप्तवान् अस्मि = I obtained

Again satisfied, says - I know the treasure characterised by results of action, (because), that is sought like treasure, is impermanent because by impermanent means, that Supreme treasure which is eternal, cannot be obtained. Because that which is impermanent can be obtained only by impermanent objects. Therefore, even though knowing that the permanent cannot be obtained by impermanent means, I piled up Naaciketa agni by animals etc. that became the means for joys of heaven - thus is the meaning. By that (sacrifice) I became eligible for the status of Yama, and I am the recipient of the relatively eternal heaven.

Notes:

Yama did not have full vairagya earlier - so even though knowing he cannot gain Self-realisation through the Naaciketa agni as finite actions can only produce finite (impermanent) results - still he performed yaga to attain Yama position. He later got brahma-jnana and therefore, he is a brahma-jnani besides being Yama. 

Many of us know that Self-realisation is the final goal and it cannot be attained by following the path of प्रेय - but we still indulge in actions related to योगक्षेम. So Yama stating about having pursued  the path of प्रेय earlier is an illustration of our own lives.

The fruits of sacrifice are called treasure because people perform yaga with great love and care to get the result which is like a treasure to be attained. These results of sacrifice are impermanent just like treasure which is lost in time (either spent or becomes valueless if just retained).

The statement of Yama's position being permanent is in relative sense - comparing to a human life it is very long and hence called permanent, although in the bigger scheme of things of creation, it is still impermanent.

In the next mantra, as a contrast to his situation, he praises Naciketa.

कामस्याप्तिं जगतः प्रतिष्ठां

क्रतोरनन्त्यमभयस्य पारम् ।

स्तोममहदुरुगायं प्रतिष्ठां दृष्ट्वा

धृत्या धीरो नचिकेतोऽत्यस्राक्षीः ॥११॥

नचिकेतः धीरः (सन् त्वम् हैरण्यगर्भपदम् यत्) कामस्य आप्तिम् जगतः प्रतिष्ठाम् क्रतोः (फलम्) अनन्त्यम् अभयस्य पारम् स्तोममहत् उरुगायम् (आत्मनः) प्रतिष्ठाम् दृष्ट्वा धृत्या (तत्) अत्यस्राक्षीः।

कामस्य आप्तिम् = desire’s end (Hiranyagarbha), जगतः = of the world, प्रतिष्ठाम् = substratum, क्रतोः = of the meditation (relatively, on Hiranyagarbha), अनन्त्यम् = infinite, अभयस्य = fearlessness, पारम् = other shore, स्तोममहत् = great praiseworthy, उरुगायम् = extensive course (of Hiranyagarbha), प्रतिष्ठाम् = Existence (your own state), दृष्ट्वा = having seen, धृत्या = by firm determination, धीरः = wise, नचिकेतः = Nachiketa, अत्यस्राक्षीः = you have given up

O Naciketa! (Being) a wise person, (you) having seen (Hiranyagarbha which is) the highest desire, the substratum of the world, the result of meditation, (relatively) infinite, the other shore of fearlessness, great and praiseworthy, one of extensive course and substratum (of your own state), you gave (it) up.

कामस्य - काम, पुं, ष, एक

आप्तिम्

जगतः - जगत्, नपुं, ष, एक

प्रतिष्ठाम् - प्रतिष्ठा, स्त्री, द्वि, एक

क्रतोः - क्रतु, पुं, ष, एक

अनन्त्यम् - अनन्त्य, नपुं, द्वि, एक

अभयस्य - अभय, पुं, ष, एक

पारम् - पार, पुं, प्र, एक

स्तोममहत् -

उरुगायम्

प्रतिष्ठाम् - प्रतिष्ठा, स्त्री, द्वि, एक

दृष्ट्वा - कृदन्तरूपाणि - दृश् + क्त्वा - दृशिँर् प्रेक्षणे - भ्वादिः - अनिट्

धृत्या - धृति, स्त्री, तृ, एक

धीरः - धीर, पुं, प्र, एक

नचिकेतः - नचिकेतस्, पुं, सं, एक

अत्यस्राक्षीः - अति + सृज् धातुरूपाणि - कर्तरि प्रयोगः लुङ् लकारः परस्मैपदम् - सृजँ विसर्गे - तुदादिः - म-पु, एक

त्वं तु कामस्य आप्तिं समाप्तिम् , अत्र हि सर्वे कामाः परिसमाप्ताः, जगतः साध्यात्माधिभूताधिदैवादेः प्रतिष्ठाम् आश्रयं सर्वात्मकत्वात् , क्रतोः उपासनायाः फलं हैरण्यगर्भं पदम् , अनन्त्यम् आनन्त्यम् , अभयस्य च पारं परां निष्ठाम् , स्तोमं स्तुत्यं महत् अणिमाद्यैश्वर्याद्यनेकगुणसंहतम् , स्तोमं च तन्महच्च निरतिशयत्वात् स्तोममहत् , उरुगायं विस्तीर्णां गतिम् , प्रतिष्ठां स्थितिमात्मनोऽनुत्तमामपि दृष्ट्वा धृत्या धैर्येण धीरः नचिकेतः, धीमान् बुद्धिमान्सन् अत्यस्राक्षीः परमेवाकाङ्क्षन्नतिसृष्टवानसि सर्वमेतत्संसारभोगजातम् । अहो बतानुत्तमगुणोऽसि ॥

त्वम् = you, तु = But, कामस्य आप्तिं समाप्तिम् = the final goal of all worldly desire (but finite), अत्र हि = in Hiranyagarbha, सर्वे कामाः = all desires, परिसमाप्ताः = fulfilled, जगतः साध्यात्माधिभूताधिदैवादेः = the individual, elemental, the deities, प्रतिष्ठाम् आश्रयम् = substratum, सर्वात्मकत्वात् = due to being the essence of all, क्रतोः उपासनायाः फलम् = the fruit of upasana, हैरण्यगर्भम् पदम् = the state of Hiranyagarbha, अनन्त्यम् आनन्त्यम् = infinite, अभयस्य च = and of the fearless, पारं पराम् = supreme, निष्ठाम् = स्तोमम् स्तुत्यम् महत् = great praiseworthy, अणिमाद्यैश्वर्याद्यनेकगुणसंहतम् = endowed with siddhis like anima etc., and prosperity, etc., स्तोमम् च तत् महत् च = that is praiseworthy and great, निरतिशयत्वात् = unsurpassable, स्तोममहत् उरुगायं विस्तीर्णाम् गतिम् = elaborate goal, प्रतिष्ठां स्थितिमात्मनः अनुत्तमाम् = not as great as the Self, अपि दृष्ट्वा = having seen, धृत्या धैर्येण = with will, धीरः नचिकेतः = O Naciketa, धीमान् बुद्धिमान् सन् = one being with wisdom, अत्यस्राक्षीः परमेवाकाङ्क्षन् = desire of Self-knowledge, अतिसृष्टवान् = renouncer, असि = are, सर्वम्  = all, एतत्  = this, संसारभोगजातम् = born of the enjoyments of samsara, अहो बत = aah, अनुत्तमगुणः  = unparalleled character, असि = are

But you, having examined: the final goal of all worldly desire (but finite), the Hiranyagarbha (Brahmaloka), all desires - pertaining to oneself, the beings around us and the cosmic deities - are fulfilled due to it being the essence of all, the state of unsurpassable Hiranyagarbha which is an elaborate goal, infinite, fearless, supreme, obtained as the fruit of upasana, endowed with siddhis like anima etc., and prosperity, etc., great and praiseworthy, not as great as the Self, being a wise person and desirer for Self-knowledge, with will, renounced all these enjoyments born of samsara. Aah! You are of unparalleled character.

Notes:

In the previous mantra, Yama stated with regret that he pursued materialistic goals even though having the understanding that the Self-knowledge is the actual goal and it cannot be attained by any of the means to attain materialistic goals. But he praises Naciketa who had the qualification to attain Self-realisation as a young person in human form itself by his dropping all the enjoyments of not only of this earthly plane, but also of the celestial ones and the joys of the higher worlds such as प्रजापति-लोक, ब्रह्म-लोक and प्रकृति-लय. One can have siddhis like अणिमा etc. and bhagas in good measure like ऐश्वर्य etc. in the higher worlds which is a temptation for all - all these were rejected by Naciketa. प्रजापति-लोक (विराट्-लोक - identification with the Consciousness associated with the totality of gross world), हिरण्यगर्भ (ब्रह्म-लोक or सम्भूति - identification with the Consciousness associated with the totality of subtle world) and प्रकृति-लय (असम्भूति - identifying with प्रकृति, no individuality, lulled into deep sleep until the cycle of creation is over) - all these three are high states of joy due to सर्वात्मिक-भाव. All these states while giving great joy are impermanent and one is subjected to cycles of birth and death or samsara upon the exhaustion of the punya or कर्मफल of actions done to reach these states (Gita verse).

A true guru’s greatest joy is his/her student being better than him/her. Also it shows Yama has no ego to admit his fallacy himself and praise a young boy like Naciketa as being better than him.

The next two mantras praise Self-knowledge.

तं दुर्दर्शं गूढमनुप्रविष्टं

गुहाहितं गह्वरेष्ठं पुराणम् ।

अध्यात्मयोगाधिगमेन देवं

मत्वा धीरो हर्षशोकौ जहाति ॥१२॥

धीरः (यम्) दुर्दर्शम् गूढम् अनुप्रविष्टम् गुहाहितम् गह्वरेष्ठम् पुराणम् तम् देवम् अध्यात्मयोगाधिगमेन मत्वा हर्षशोकौ जहाति।

तम् = that, दुर्दर्शम् = difficult to see, गूढम् अनुप्रविष्टम् = gone inaccessible, गुहाहितम् = located in the intellect, गह्वरेष्ठम् = seated in misery, पुराणम् = ancient, अध्यात्मयोगाधिगमेन = reached by concentrating the mind on Self, देवम् = the Self (Consciousness), मत्वा = having realized, धीरः = the wise person, हर्षशोकौ = happiness and sorrow, जहाति = crosses over

A wise person, having realised that Self which is inscrutable, gone inaccessible, located in the intellect, seated in misery, ancient, reached by concentrating the mind on the Self, crosses over sorrow and happiness.

तम् - तद्, पुं, द्वि, एक

दुर्दर्शम् - दुर्दर्श, पुं, द्वि, एक

गूढम् - गूड, पुं, द्वि, एक

अनुप्रविष्टम् - अनुप्रविष्ट, पुं, द्वि, एक

गुहाहितम् - गुहाहित, पुं, द्वि, एक

गह्वरेष्ठम् - गह्वरेष्ठ, पुं, द्वि, एक

पुराणम् - पुराण, पुं, द्वि, एक

अध्यात्मयोगाधिगमेन - अध्यात्मयोगाधिगम, पुं, तृ, एक

देवम् - देव, पुं, द्वि, एक

मत्वा - अव्ययम्, कृदन्तरूपाणि - मन् + क्त्वा - मनँ ज्ञाने - दिवादिः - अनिट्

धीरः - धीर, पुं, प्र, एक

हर्षशोकौ - हर्षशोक, पुं, द्वि, द्वि

जहाति - हा धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - ओँहाक् त्यागे - जुहोत्यादिः, प्र-पु, एक

यं त्वं ज्ञातुमिच्छस्यात्मानं तं दुर्दर्शं दुःखेन दर्शनमस्येति दुर्दर्शः अतिसूक्ष्मत्वात् तम् , गूढं गहनम् , अनुप्रविष्टं प्राकृतविषयविज्ञानैः प्रच्छन्नमित्येतत् । गुहाहितं गुहायां बुद्धौ हितं निहितं स्थितं तत्रोपलभ्यमानत्वात् । गह्वरेष्ठं गह्वरे विषमे अनेकानर्थसङ्कटे तिष्ठतीति गह्वरेष्ठम् । यत एवं गूढमनुप्रविष्टो गुहाहितश्च, अतोऽसौ गह्वरेष्ठः ; अतो दुर्दर्शः । तं पुराणं पुरातनम् अध्यात्मयोगाधिगमेन विषयेभ्यः प्रतिसंहृत्य चेतस आत्मनि समाधानमध्यात्मयोगः तस्याधिगमः प्राप्तिः तेन मत्वा देवम् आत्मानं धीरः हर्षशोकौ आत्मन उत्कर्षापकर्षयोरभावात् जहाति ॥

यम् = which, त्वम् = you, ज्ञातुम् = to know, इच्छसि = wishing, आत्मानम् = the Self, तं = that, दुर्दर्शं दुःखेन दर्शनम् अस्य इति दुर्दर्शः = दुर्दर्श is that which is seen with difficulty, अतिसूक्ष्मत्वात् = due to being extremely subtle, तम् = that, गूढं गहनम् = into hiding, अनुप्रविष्टं = gone, प्राकृतविषयविज्ञानैः = by perceptions of external objects, प्रच्छन्नम् = hidden or covered or camouflaged, इत्येतत् = this is what is, गुहाहितं गुहायाम् = in the cave, बुद्धौ = in the intellect, हितम् निहितम् = placed, स्थितम् established, तत्र उपलभ्यमानत्वात् = due to it being obtained there, गह्वरेष्ठं गह्वरे विषमे = in difficulty, अनेकानर्थसङ्कटे = among various calamities, तिष्ठति = stays, इति गह्वरेष्ठम् =  is गह्वरेष्ठ, यतः = since, एवम् = in this way, गूढम् = secretive place, अनुप्रविष्टः = having entered, गुहाहितः च = and being placed in the cave of the mind, अतः = therefore, असौ = that is, गह्वरेष्ठः = गह्वरेष्ठ, अतः = therefore, दुर्दर्शः = difficult to see, तम् = that, पुराणं पुरातनम् = ancient, अध्यात्मयोगाधिगमेन विषयेभ्यः = from sense objects, प्रतिसंहृत्य = having withdrawn, चेतसः = of the mind, आत्मनि = in the Self, समाधानम् = focus, अध्यात्मयोगः = this is अध्यात्मयोग, तस्य = of that, अधिगमः प्राप्तिः= attainment, तेन = by that, मत्वा = having thought, देवम् आत्मानम् = the Self, धीरः = the wise person, हर्षशोकौ आत्मनः = of the Self, उत्कर्षापकर्षयोः = rise and fall, अभावात् = due to lack of, जहाति = renounces.

That Self, which you wish to know, is दुर्दर्श - is seen with difficulty due to being extremely subtle. That has gone into hiding (as it were) - covered by the perceptions of external objects (leading to lack of focus on the Self). This is what it is. It is established in the cave of the intellect, due to it being obtained there (as the substratum of every thought). That which is in difficulty among various calamities is गह्वरेष्ठ. Since in this way having entered and placed in the cave of the mind, therefore, it is गह्वरेष्ठ, and therefore दुर्दर्श difficult to see. Having contemplated the Self, the ancient one, through अध्यात्मयोग - withdrawal of the mind from sense objects and focus on the Self, the wise person renounces sorrow and happiness as there is no rise and fall for the Self.

Notes: Praise of Self-knowledge

This mantra is वक्ष्यमानज्ञानस्तुतिः - praise of Self-knowledge that will be spoken of. Four aspects of Self-knowledge is given in this mantra:

• Difficulty of attainment

• Reason for difficulty

• How it is attained

• Result of this attainment

Difficulty of attainment 

Why if Self is self-luminous, it is not being illumined to us now as a jiva? 

Self is दुर्दर्श - difficult to comprehend because it is अतिसूक्ष्म not comprehensible by senses and mind, since it is the Self of these उपाधि also. A special faculty is required called ज्ञानचक्षु, eye of intuition, the focus is turned toward Self-ward, not inward (mind) or outward (sense objects). This word Self-ward, beyond mind and sense objects, is understandable only to those who have absorbed Vedanta. This has been mentioned later in this Upanishad itself:

पराञ्चि खानि व्यतृणत् स्वयम्भू-

स्तस्मात्पराङ्पश्यति नान्तरात्मन् ।

कश्चिद्धीरः प्रत्यगात्मानमैक्ष-

दावृत्तचक्षुरमृतत्वमिच्छन् ॥१॥

The Creator destroyed the outgoing sense organs and therefore, one sees outwards but not the inner Self. Some rare discriminating person sees the inner Self, having controlled all the sense organs and desiring immortality.

Self is illuminator, but in its illumination we are focused on the objects (or thoughts of the mind) and identify with them while missing our true identity. This lack of focus or attention on the Self with the focus on the objects of the thoughts of the mind (includes gross and subtle objects) is figuratively called as प्रच्छन्नम् - प्रकृष्टेण छन्नम् - Self is as if covered up with these objects of the thoughts. Ordinarily also the thoughts is ignored, only the objects of the mind are focused upon, so what to speak of the Self which illuminates the mind also? We focus on the message conveyed by the black letters on the page, but not on the letters itself (mind) or the paper (the Self). Waves on the water cover up the surface underneath - these waves are like vrttis, thoughts of the mind, which distract the focus from the Self the substratum.

Reason for difficulty

• गूढमनुप्रविष्ठम् - it has reached a place where it is difficult to comprehend. Incapacity of the mind to quieten down, lessen its focus on objects of the world, is said in a figurative way that the Self has reached an inaccessible corner. So even though it is स्वयम्-प्रकाश, it is ever accessible, but it is not accessible due to the mind focused on the objects of the world. The power of the mind which is focussed on objects has made it difficult to know the Self which is the illuminator. Even the mind is seen in the light of the Self just as the clouds that cover the sun are seen only in the light of the sun. This object focussed mind is shown as an obstacle, but again the mind is later stated to be the instrument to know the Self  when it is well-trained.

• गुहाहितम् - placed in the cave of the heart. धा - means to place. हितम् - धा + क्त, placed. आहितम् - placed completely, गुह - in a cave. As साधना, the Self is investigated wrt intellect as its illuminator or साक्षी of अहम् and इदम्-वृत्ति - all वृत्ति to finally realise that it is not just an illuminator, but it is the illumined also. साक्षी is the window to the Self - it is the Self wrt that which is illumined acting as a bridge to transcend objectification. Since Self, when contemplated upon as साक्षी of वृत्ति is known through the intellect, it is as though the Self is placed in the intellect. As the light which illuminates the cave is placed in the cave, so also the Self as illuminator or साक्षी of all the thoughts is said to have been placed in every thought or intellect. रासलीला is similar - each गोपी is a वृत्ति, and between each वृत्ति there is silence, simply Consciousness which is Krishna between each गोपी. रासलीला is the seeming dance of Consciousness.

• गह्वरेष्ठम् - गह्वरे तिष्ठति इति गह्वरेष्ठम् - बहुव्रीहिसमासः. It is a अलुक् समास - in which the सुप् does not disappear. Other examples - कण्ठेकालः - कण्ठे कालः यस्य सः, उरसिलोमा, उदरेमणिः etc.

Since it is not easy to comprehend, there are layers of difficulty to arrive at it, our own वासना are clouding the Self, and hence it is said to be caught in difficulties. वासना make us identify with something that we are not - तादात्म्य-भाव - अतस्मिन् तत् बुद्धि - that which is not 

Because it is गूढमनुप्रविष्ठ (mind focused on the objects of the world) and गुहाहितम् (necessity to go beyond objectification or mind itself), therefore it is गह्वरेष्ठम्  (seated in misery or difficulty due to वासना) and hence difficult to see - दुर्दर्श. 

पुराणम् - पुरा अपि नव - ancient, that which is not created - it has always been there. Also it is yet new, because it has not undergone any change since it is changeless.

How to attain it

अध्यात्मयोगाधिगमेन - अध्यात्म - pertaining to the Self, योग - focus, समाधान (union), 

अध्यात्मयोग means union with the Self, i.e. withdrawal of the mind from the objects - वैराग्य and placing it in the Self - मुमुक्षुत्व. Both वैराग्य and मुमुक्षुत्व need to be practised always. Attach to the Self and detach from the world - this is the technique. Until detachment from objects happens, that is defocus of the mind on the objects is done, only then attachment to the Self is complete and vice versa - so they both feed each other. Such a person who practises this dual practice of वैराग्य and मुमुक्षुत्व called अध्यात्मयोग is a धीरः - explained in notes of 1.2.2.

Such a mind which can attach to the Self and detach from the world of objects is needed - मनसैव. Mind that transcends itself, quietens itself, resigns voluntarily to the pursuit of knowledge but not the objects of the world and in that pursuit quietens itself to such an extent that it gives up its status of taking itself to be the independent agent, knows that Self is not objectifiable, etc. At the same time 

Without the mind you will not see, and with the mind you will not see - both are true in context.

Result of attainment

मत्वा धीरः हर्षशोकौ जहाति 

This person goes beyond subject-object relationship qualified as sorrow and pleasure. There is no उत्कर्ष - rise, something to add on and अपकर्ष - fall, something to remove, because this person is Brahman, पूर्ण - complete, there is nothing to be added or removed to make this person fulfilled, content and peaceful. Only a fulfilled person can distribute happiness to the world, all others are beggars seeking happiness from the objects of the world.

From here Upanishad begins according to Pujya Gurudev. Some say it begins from न जायते म्रियते  … 1.2.18.

This mantra also indicates अनुबन्ध-चतुष्टय - four factors

• अधिकारी - धीरः - धीमान् - one who has viveka-vairagya alone is supposed to have धी, All others have instincts.

• विषय - पुराण, Self is not created anytime, and hence always old, because it precedes time. पुरा अपि नव - even though ancient, still new. To indicate changelessness also. It never ages.

• प्रयोजन - हर्षशोकौ जहाति - परमानन्द is pointed in the next mantra. Here व्यवहार-दुःख-सुख have no effect is mentioned.

• सम्बन्ध - between विषय and प्रयोजन - देवं मत्वा. In Vedanta, देव is Consciousness, इन्द्रिय or their अधिष्ठान-देवता. दीव्यति इति देवः - that which illumines. इन्द्रिय illumines all objects, while Consciousness illumines इन्द्रिय also - so it is the ultimate देव. Knowing that, the देव, this is विषय. The प्रयोजन is हर्षशोकौ जहाति. Knowledge of the Self is the means, destruction of sorrow-happiness is the goal. So it is साधन-साध्य सम्बन्ध between विषय and प्रयोजन here. 

Another one is बोध्य-बोधन-सम्बन्ध. This is indicated by मत्वा. Text becomes the revealer of देव. Therefore there is बोध्य-बोधन-सम्बन्ध.

This mantra also has सच्चिदानन्द -

• सत् - पुराण, 

• चित् - देव, 

• आनन्द - हर्षशोकौ जहाति

एतच्छ्रुत्वा सम्परिगृह्य मर्त्यः

प्रवृह्य धर्म्यमणुमेतमाप्य ।

स मोदते मोदनीयँ हि लब्ध्वा

विवृतँ सद्म नचिकेतसं मन्ये ॥१३॥

(यः) मर्त्यः एतत् श्रुत्वा सम्परिगृह्य प्रवृह्य एतम् धर्म्यम् अणुम् आप्य सः मोदनीयँ हि लब्ध्वा मोदते। (अहम्) नचिकेतसम् सद्म विवृतँ मन्ये । 

एतत् = this (Reality), श्रुत्वा = having heard, सम्परिगृह्य = having grasped fully (as Self), मर्त्यः = mortal, प्रवृह्य = after separating from (non-Self), धर्म्यम् = righteous thing (Self), अणुम् = subtle thing (Self), एतम् = this, आप्य = having obtained, सः = He, मोदते = revels, मोदनीयँ = source of joy, हि = indeed, लब्ध्वा = having obtained, विवृतँ = wide open, सद्म = mansion, नचिकेतसम् = Nachiketa, मन्ये = opine

The mortal who after having heard and grasped fully, having separated this subtle righteous one (the Self from non-Self), and having obtained it, He revels in the delight from having obtained the source of joy indeed. Nachiketa I opine that the mansion of (Brahman) is wide open for you.

एतत् - एतद्, नपुं, प्र, एक

श्रुत्वा - अव्ययम्, कृदन्तरूपाणि - श्रु + क्त्वा - श्रु श्रवणे - भ्वादिः - अनिट्

सम्परिगृह्य - अव्ययम्, कृदन्तरूपाणि - सम् + परि + गृह् + ल्यप् - गृहूँ ग्रहणे - भ्वादिः - वेट्

प्रवृह्य - अव्ययम्, कृदन्तरूपाणि - प्र + वृह् + ल्यप् - वृहूँ उद्यमने - तुदादिः - सेट्

मर्त्यः - मर्त्य, पुं, प्र, एक

धर्म्यम् - धर्म्य, पुं, द्वि, एक, तद्धितान्तरूपाणि - धर्म + यत् - धर्म्य

अणुम् - अणु, पुं, द्वि, एक

एतम् - तद्, पुं, द्वि, एक

आप्य - अव्ययम्, कृदन्तरूपाणि - आङ् + आप् + ल्यप् - आपॢँ लम्भने - चुरादिः - सेट्

सः - तद्, पुं, प्र, एक

मोदते - मुद् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम्, मुदँ हर्षे - भ्वादिः, प्र-पु, एक

मोदनीयँ - कृदन्तरूपाणि - मुद् + अनीयर् - मुदँ हर्षे - भ्वादिः - सेट् - मोदनीय (नपुं)

हि  - अव्ययम्

लब्ध्वा - अव्ययम्, कृदन्तरूपाणि - लभ् + क्त्वा - डुलभँष् प्राप्तौ - भ्वादिः - अनिट्

विवृतँ - विवृत, नपुं, प्र, एक, कृदन्तरूपाणि - वि + वृ + क्त - वृञ् वरणे - स्वादिः - सेट्

सद्म - सद्मन्, नपुं, प्र, एक

नचिकेतसम् - नचिकेतस्, पुं, द्वि, एक

मन्ये - मन् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - मनँ ज्ञाने - दिवादिः, उ-पु, एक

किञ्च, एतदात्मतत्त्वं यदहं वक्ष्यामि, तच्छ्रुत्वा आचार्यसकाशात् सम्यगात्मभावेन परिगृह्य उपादाय मर्त्यः मरणधर्मा धर्मादनपेतं धर्म्यं प्रवृह्य उद्यम्य पृथक्कृत्य शरीरादेः अणुं सूक्ष्मम् एतम् आत्मानम् आप्य प्राप्य सः मर्त्यः विद्वान् मोदते मोदनीयं हि हर्षणीयमात्मानं लब्ध्वा । तदेतदेवंविधं ब्रह्म सद्म भवनं नचिकेतसं त्वां प्रत्यपावृतद्वारं विवृतम् अभिमुखीभूतं मन्ये, मोक्षार्हं त्वां मन्ये इत्यभिप्रायः ॥

किञ्च = further, एतत् आत्मतत्त्वम् = nature of Self, यत् = which, अहम् = I, वक्ष्यामि = will speak, तत् = that, श्रुत्वा आचार्यसकाशात् = reaching the lotus feet of the teacher (sashaaka is upa in upanishad, self-study can make one deluded, teacher is absolutely necessary), सम्यक् = doubtless with clarity, आत्मभावेन = as oneself (not as an object), परिगृह्य उपादाय = having held, मर्त्यः मरणधर्माः = one which has characteristic of perishability, धर्मात् = with सन्न्यास-dharma, अनपेतम् = endowed (apeta is devoid), धर्म्यं प्रवृह्य उद्यम्य पृथक्कृत्य = having separated, शरीरादेः = from body and other upadhis, अणुं सूक्ष्मम् = subtle, एतम् आत्मानम् = Self, आप्य प्राप्य = having obtained, सः मर्त्यः = mortal, विद्वान् = wise person, मोदते मोदनीयं हि हर्षणीयम् = source of joy, आत्मानम् = the Self, लब्ध्वा = having attained, तत् = that, एतत् = this, एवम् = in this way, विधम् = of such kind, ब्रह्म = Brahman, सद्म भवनम् = mansion, नचिकेतसं त्वाम् = you, प्रत्यपावृतद्वारम् विवृतम् अभिमुखीभूतम् = welcoming you, मन्ये, मोक्षार्हम् = deserving for moksha, त्वाम्  =you, मन्ये = consider, इत्यभिप्रायः = this is the meaning.

Further, having heard well the nature of Self, which I will speak, through a teacher, as oneself (not as an object), having separated the subtle righteous Self from the body and उपाधि, a mortal, who is endowed with the characteristic of perishability, becomes a wise person and rejoices due to having obtained the Self, the source of joy. In this way, I consider that the doors of the mansion of Brahman of this kind are wide open for you. You are worthy of मोक्ष - this is the meaning.

Notes

Three facets in this mantra are covered:

• Practice - एतत् श्रुत्वा सम्परिगृह्य मर्त्यः प्रवृह्य धर्म्यम् अणुम्. This is अध्यात्मयोगाधिगम - withdrawing from objects (वैराग्य) and placing it in the Self (मुमुक्षुत्व) stated in previous mantra.

• Result of attainment - एतम् आप्य सः मोदते मोदनीयँ हि लब्ध्वा. This is आत्यन्तिक-दुःख-निवृत्ति which was stated in the previous mantra as हर्षशोकौ जहाति - going beyond व्यवहार realm and here it is stated as the आनन्द of पारमार्थिक realm.

• अधिकारित्व - विवृतँ सद्म नचिकेतसम् मन्ये. Naciketa’s qualification for knowledge is emphasised again here.

Brahman is called सद्म or a palace because it is:

• big (pervades everything), 

• a source of joy like a palace with all its attractions,

• not easily accessible unless one is qualified for it just as a palace is,

• where one feels protected just as in a palace because there is no sense of “other”,

• like a home, where one is at ease and within peace.

The word श्रुत्वा shows it is never attained by self-study,  but one must learn about it from a knowledgeable experienced teacher as mentioned before.

कामः सङ्कल्पो विचिकित्सा श्रद्धाश्रद्धा धृतिरधृतिर्ह्रीर्धीर्भीः are qualities of mind (Brihadaranyaka 1.5.3)

आन्ध्य-मान्द्य-पटुत्वम् - qualities of senses (Drg drshya viveka, verse 3) - blindness, dullness and sharpness.

प्राणोऽपानो व्यान उदानः समानः - prana (Brihadaranyaka 1.5.3)

जायते-अस्ति-वर्धते-विपरिणमते-अपक्षीयते-म्रियते - qualities of body (Tattvabodha)

सन्न्यास-धर्म means focussed pursuit - not simply change in clothes or name.  Withdrawal completely from all worldly pursuits - give up प्रवृत्ति-धर्म and focus on the Self - निवृत्ति-धर्म. All other three dharmas - ब्रह्मचर्य, गृहस्थ, वानप्रस्थ are प्रवृत्ति-धर्म.

The three facets of साधना are given here -

• श्रुत्वा - श्रवण

• संपरिग्रह्य - मनन

• प्रवृह्य  - निदिध्यासन

धर्म्यम् - strengthening साधन-चतुष्टय. With चित्त-शुद्धि in the background, then मर्त्य becomes विद्वान् and attains मोदनीयम् - the source of joy, the Self. This is अध्यात्मयोग here.

One may seek Self-knowledge, but one needs to be deserved - do you really want it? Self-knowledge can be given, but can one grasp it? Grasp implies living a life in accordance with what has been understood. Many times there is a disparity between intellectual knowledge and how one leads a life. This gap is meant as having not grasped the Self-knowledge.

This mantra has the firm determination of Yama accepting Naciketa as a शिष्य. So Naciketa now interjects having heard that he is qualified for it, requesting Yama again to grant Self-knowledge. 

अन्यत्र धर्मादन्यत्राधर्मा-

दन्यत्रास्मात्कृताकृतात् ।

अन्यत्र भूताच्च भव्याच्च

यत्तत्पश्यसि तद्वद॥१४॥

(नचिकेताः आह -) अन्यत्र धर्मात् अन्यत्र अधर्मात् अन्यत्र अस्मात् कृताकृतात् अन्यत्र भूतात् च भव्यात् च यत् (ईदृशम्) तत् (वस्तु त्वम्) पश्यसि तत् (मह्यम्) वद। 

अन्यत्र = different, धर्मात् = from Dharma, अधर्मात् = from Adharma, अस्मात् कृताकृतात् = from this cause and effect, भूतात् = from past, च = and, भव्यात् = from future, च = and, यत् = which, तत् = that, पश्यसि = sees, तत् = that, वद = say

(Naciketa says -) Please say that which is different from dharma, from adharma, different from cause and effect, different from past and future, and that which you see.

अन्यत्र - अव्ययम्

धर्मात् - धर्म, पुं, प, एक

अन्यत्र - अव्ययम्

अधर्मात् - अधर्म, पुं, प, एक

अन्यत्र - अव्ययम्

अस्मात् - इदम्, पुं, प, एक

कृताकृतात्  - कृताकृत, पुं, प, एक

अन्यत्र - अव्ययम्

भूतात् - भूत, पुं, प, एक

च - अव्ययम्

भव्यात् - भव्य, पुं, प्र्, एक

च - अव्ययम्

यत् - यत्, नपुं, प्र, एक

तत् - तत्, नपुं, प्र, एक

पश्यसि  - दृश्, परस्मैपदम्, कर्तरि प्रयोगः, लट् लकारः, म-पु, एक

तत् - तद्, नपुं, प्र, एक

वद - वद्, परस्मैपदम्, कर्तरि प्रयोगः, लोट् लकारः, म-पु, एक

एतच्छ्रुत्वा नचिकेताः पुनराह — यद्यहं योग्यः, प्रसन्नश्चासि भगवन् , मां प्रति अन्यत्र धर्मात् शास्त्रीयाद्धर्मानुष्ठानात्तत्फलात्तत्कारकेभ्यश्च पृथग्भूतमित्यर्थः । तथा अन्यत्र अधर्मात् विहिताकरणरूपात् पापात् , तथा अन्यत्रास्मात्कृताकृतात् , कृतं कार्यमकृतं कारणमस्मादन्यत्र । किञ्च, अन्यत्र भूताच्च अतिक्रान्तात्कालात् भव्याच्च भविष्यतश्च तथा अन्यत्र वर्तमानात् । कालत्रयेण यन्न परिच्छिद्यत इत्यर्थः । यदीदृशं वस्तु सर्वव्यवहारगोचरातीतं पश्यसि जानासि तद्वद मह्यम् ॥

एतत् = this, श्रुत्वा = having heard, नचिकेताः = Naciketa, पुनः = again, आह = said, यदि = if, अहम् = I am, योग्यः = qualified, प्रसन्नः = pleased, च = and, असि = are, भगवन् = O Lord, माम् प्रति = towards me, अन्यत्र = different, धर्मात् शास्त्रीयात् धर्मानुष्ठानात् तत् फलात् = from the fruit of following scriptural dharma, तत् कारकेभ्यः = their kaarakas, च = and, पृथक् = different, भूतम् = being, इत्यर्थः = this is the meaning, तथा = similarly, अन्यत्र = different, अधर्मात् विहिताकरणरूपात् पापात् = from the sin characterised of not doing one's duty, तथा अन्यत्रास्मात्कृताकृतात् , कृतम् कार्यम् = effect, अकृतम् कारणम् = cause, अस्मात् अन्यत्र = different from this, किञ्च = further, अन्यत्र = different, भूताच्च अतिक्रान्तात् कालात् = from the time that has elapsed, भव्याच्च भविष्यतः = from future, च तथा = and similarly, अन्यत्र वर्तमानात् = different from present, कालत्रयेण = by the three times, यत् = which, न = not, परिच्छिद्यतः = due to being limited, इत्यर्थः = this is the meaning, यदीदृशम् वस्तु = that entity of this type, सर्वव्यवहारगोचरातीतम् = transcending all the transactions, पश्यसि जानासि = you know, तद्वद = that please tell, मह्यम् = to me

Having heard this, Naciketa again said - ‘If I am qualified and O Lord, if you are pleased with me - please tell me that entity transcending all transactions which  you know as:

• Different from the fruit of following scriptural dharma due to it being different from the facets of action - this is the meaning. 

• Similarly different from the sin characterised of not doing one’s duty and different from effect and cause. 

• Further, different from the time that has elapsed and different from future and similarly different from the present, i.e., that which is not limited by the three times - this is the meaning. 

Notes

Yama has declared that Naciketa is worthy of receiving the Self-knowledge and he is accepting him as a student. Naciketa is योग्य for Self-knowledge. योग्यता यस्मिन् वर्तते सः योग्यः - योग्यता is वैराग्य and मुमुक्षुत्व and also the teacher is pleased with the student indicating that there is love from student and also from the teacher - this rapport that connects the student with the teacher makes the knowledge transmission and reception easy. Hearing Yama praise him as worthy of Self-Knowledge, Naciketa interjects to present his third boon again. The previous time Naciketa asked about the Self as the third boon was in the last mantra of the previous valli which was simply reiterating what he asked the first time (1.1.20). The first time, the question had a doubt about the Existence of Self itself. Here, the question has been framed in a more definitive way, with details of the specific nature of the Self given - so the question has moved from whether it exists when asked the first time to what is its nature now when asked again.

अन्यत्र - different or other than. The Self is different or other than any entity or concept  as stated in Kenopanishad: अन्यदेव तद्विदितादथो अविदितादधि १.४ - it is different from the known and different from the unknown.

अन्यत्र धर्मादन्यत्राधर्मात् - different from धर्म and अधर्म

धर्म is righteous conduct, a set of विधि-निषेद - injunctions and prohibitions, enjoined for all based on वर्णाश्रम. So following धर्म, the injunctions, gives पुण्य, while not following the injunctions and indulging in prohibitions, अधर्म, leads to पाप. A person, who has desires for the objects of the world, follows धर्म which is designed in such a way that it takes this धार्मिक person to get वैराग्य towards these objects eventually and prepare him/her for मोक्ष. धार्मिक life is a regulated way of living with a release for the desires to have their sway in a limited way. Indulgence in अधर्म with no regard for धर्म will make the person take lower births of animals and plants that are qualified for such a kind of life. What is धर्म? It is given by शास्त्र as stated in Gita - 

तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ ।

ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि ॥ १६-२४॥

Therefore, scripture is your authority with regard to determination of what needs to be done and what should not be done, and having known what has been said as injunctions in shastras you ought to do your actions here.

The Self is being stated as beyond धर्म and अधर्म - i.e. it is beyond पुण्य and पाप. All actions and facets of action along with its results - क्रिया-कारक-फल - are being denied for the Self because there is no multiplicity in Self - it is एकमेव. The various actions and facets of action are possible only when there is something other than the Self. Also पुण्य-पाप results in सुख-दुःख, and it has already been stated that the one who realises the Self, goes beyond हर्ष-शोक. पुण्य-पाप also gives higher or lower worlds as results, so Self is beyond all lokas - therefore, it is देश-अपरिच्छिन्न - not limited by space.

अन्यत्रास्मात्कृताकृतात् - different from the cause and effect

अन्यत्र अस्मात् - different from this - ‘this’ is that which is known or experienced, all three शरीर are experienced - so Self is different from that which is experienced through प्रत्यक्षत्व.

कृत - that which is done, the cause

अकृत - that which is not done, the effect

Self has no cause (or it is not an effect of any entity) as its the substratum Existence of all entities and it is not a cause for anything (ot it gives rise to an effect) because any entity with name and form is only a superimposition or मिथ्या and a superimposed non-existent entity cannot arise from Existence. Existence can never become non-existence - नासतो विद्यते भावो नाभावो विद्यते सतः - Gita 2.16. So Self is beyond any notion of entity, therefore, it is वस्तु-अपरिच्छिन्न - not limited by any object.

अन्यत्र भूतात् च भव्यात् च  - different from past and future

This Self is different from past and future and hence it is also beyond the present as it is the reference for both past and the future. All entities which have a name and form, characteristics of शब्द-स्पर्श-रूप-रस-गन्ध have a beginning and an end and are therefore within time - having a past, present and future. By stating that the Self is beyond time, it is being implied that the Self is devoid of these characteristics of sense organs - शब्द-स्पर्श-रूप-रस-गन्ध. In fact, time is a superimposition on the Self as even that is perceived in the light of the Self. Since time cannot limit the Self, therefore, it is  काल-अपरिच्छिन्न.

Naciketa states पश्यसि to Yama which means that which you are experiencing now. Self is अपरोक्ष-अनुभूति for Yama - a ब्रह्मज्ञानी.

In 1.1.20 - the question was if there is something that survives the कार्य-करण-सङ्घात. Here the question asked is also on similar lines. 

• This body is constituted of karma - karmjanya, both sthula - bhogayatanam and sukshma - bhogasadhanam are fashioned by the past karma - punya or papa.  So Self is being asked as something which is beyond sthula and sukshma.

• Sthula and sukshma are created and hence they are कृत and karana is not created, so it is अकृत. So Self is being asked as that which is beyond the three bodies.

• Self is also being asked as that which is beyond the three times and hence the three bodies also. 

So the same question asked in 1.1.20 as something beyond body, is being asked here with more details and clarity.

सर्वे वेदा यत्पदमामनन्ति

तपाꣳसि सर्वाणि च यद्वदन्ति ।

यदिच्छन्तो ब्रह्मचर्यं चरन्ति

तत्ते पदꣳ सङ्ग्रहेण ब्रवीम्योमित्येतत् ॥१५॥

यत् सर्वे वेदाः पदम् आमनन्ति सर्वाणि तपाꣳसि यत् वदन्ति च यत् इच्छन्तः ब्रह्मचर्यं चरन्ति तत् पदꣳ सङ्ग्रहेण (अहम्) ते ब्रवीमि। एतत् ओम् इति । 

सर्वे = all, वेदाः = vedas, यत् = which, पदम् = goal, आमनन्ति = propound, तपाꣳसि = austerities, सर्वाणि = all, च = and, यत् = which, वदन्ति = say, यत् = which, इच्छन्तः = desirous of, ब्रह्मचर्यम् = Brahmacharya, चरन्ति = follow, तत् = that, ते = to you, पदꣳ = goal, सङ्ग्रहेण = succinctly, ब्रवीमि = I say, ओम् = OM, इति = thus, एतत् = this

That which all Vedas propound as the goal, which all austerities speak of, desirous of which (they) follow brahmacharya, that goal I say succinctly to you. This is OM.

सर्वे = सर्व, सर्व, पुं, प्र, बहु

वेदाः = वेद, पुं, प्र, बहु

यत् = यत्, नपुं, प्र, एक

पदम् = पद, नपुं, प्र, एक

आमनन्ति = आङ् + म्ना, परस्मैपदम्, कर्तरि प्रयोगः लट् लकारः, प्र-पु, बहु,  म्ना अभ्यासे - भ्वादिः

तपाꣳसि = तपस्, नपुं, प्र, बहु

सर्वाणि = सर्व, नपुं, प्र, बहु

च = अव्ययम्

यत् = यत्, नपुं, प्र, एक

वदन्ति = वद, परस्मैपदम्, कर्तरि प्रयोगः लट् लकारः, प्र-पु, बहु

यत् = यत्, नपुं, प्र, एक

इच्छन्तः = इच्छत्, कृदन्तरूपाणि - इष् + शतृँ - इषँ इच्छायाम् - तुदादिः - सेट्, नपुं, प्र, बहु

ब्रह्मचर्यम् = ब्रह्मचर्य, नपुं, द्वि, एक

चरन्ति = चर्,परस्मैपदम्, कर्तरि प्रयोगः लट् लकारः, प्र-पु, बहु

तत् = तद्, नपुं, प्र, एक

ते = युष्मद्, च, एक

पदꣳ = पदꣳ , नपुं, प्र, एक

संग्रहेण = सङ्ग्रह, पुं, प्र, बहु

ब्रवीमि = ब्रू, परस्मैपदम्, कर्तरि प्रयोगः लट् लकारः, उ-पु, एक

ॐ = अव्ययम्

इति  = अव्ययम्

एतत् = एतद्, नपुं, प्र, एक

इत्येवं पृष्टवते मृत्युरुवाच, पृष्टं वस्तु विशेषणान्तरं च विवक्षन् । सर्वे वेदा यत्पदं पदनीयं गमनीयम् अविभागेन अविरोधेन आमनन्ति प्रतिपादयन्ति, तपांसि सर्वाणि च यद्वदन्ति यत्प्राप्त्यर्थानीत्यर्थः । यदिच्छन्तो ब्रह्मचर्यं गुरुकुलवासलक्षणमन्यद्वा ब्रह्मप्राप्त्यर्थं चरन्ति, तत् ते तुभ्यं पदं यज्ज्ञातुमिच्छसि सङ्ग्रहेण सङ्क्षेपतः ब्रवीमि ओं इत्येतत् । तदेतत्पदं यद्बुभुत्सितं त्वया तदेतदोमिति ओंशब्दवाच्यमोंशब्दप्रतीकं च ॥

इति एवम् = in this way, पृष्टवते = for the questioner, मृत्युः = the Death, उवाच = said, पृष्टम् वस्तु = questioned entity, विशेषण अन्तरम् च = and other specifications, विवक्षन् = explaining, सर्वे वेदा = all Vedas, यत् = which, पदं पदनीयम् गमनीयम् = worth going, अविभागेन = without any difference, अविरोधेन = without any contradiction, आमनन्ति प्रतिपादयन्ति = expound, तपांसि सर्वाणि च = all spiritual practices, यद्वदन्ति यत् = which, प्राप्त्यर्थानि = seek to obtain, इत्यर्थः = this is the meaning, यदिच्छन्तो = desiring which, ब्रह्मचर्यं गुरुकुलवासलक्षणम् = characterised by staying in gurukula (karma-kanda), अन्यत् वा = or, ब्रह्मप्राप्त्यर्थम् = for obtaining Brahman (jnana-kanda), चरन्ति = follow, तत् = that, ते तुभ्यम् = for you, पदं = goal, यत् = which, ज्ञातुम् = to know, इच्छसि = you desire, सङ्ग्रहेण सङ्क्षेपतः = in brief, ब्रवीमि = I tell, ओं = OM, इत्येतत् = this is, तत् = that, एतत् = this, पदम् = goal, यत् = which, बुभुत्सितम् = desire to know, त्वया = by you, तत् = that, एतत् = this, ओम् = OM, इति = thus, ओं = OM, शब्दवाच्यम् = spoken of by the word, ओं = OM, शब्दप्रतीकम् = symbolised by the word, च = and

In this way, the Death, explaining to the questioner about (the nature of) that questioned entity with all other specifications, said - 

• All Vedas, without any difference in opinion and with no contradiction, expound it to be the goal that is worth achieving, 

• All austerities which seek to obtain - this is the meaning, 

• Desiring which the seekers practise ब्रह्मचर्य characterised by living in a gurukula or seeking to realise Brahman, 

that goal which you desire to know, I tell you in brief - this is OM. That goal which you desire to know is this OM. That (goal) is spoken of by the word OM and is symbolised by the word OM.

Notes

Three specifications of reality are given here:

• सर्वे वेदा यत्पदमामनन्ति - पद् means to go, पद is a goal which is attainable - realisation of the Self is the goal. All Vedas speak uniformly of the Self expounding it without any difference or contradiction along with the means to realise it and the result of such a realisation. The pursuit of Karmakanda is also in alignment with the goal of Jnanakanda as properly following it one eventually will develop enough dispassion to give it up and take up jnanakanda. Thus there is consistency that realising the Self is the goal not only across the Vedas but also within a Veda.

• तपाꣳसि सर्वाणि च यद्वदन्ति - All austerities done as spiritual practices are meant for attaining the Self - that's why they ‘speak’ for this. Austerities by themselves are of no use as they give only siddhis. But austerities done as a means to gain control over body and mind and to realise the Self are sadhana that destroy all पाप leading  to चित्त-शुद्धि and finally Self-realisation. 

• यदिच्छन्तो ब्रह्मचर्यं चरन्ति - Of all such austerities done as sadhana for Self-realisation, ब्रह्मचर्य has been mentioned as an example. This is one of the most difficult sadhana for Self-realisation. Studying while living in a gurukula is called ब्रह्मचर्य. चर means to walk, ब्रह्म is veda, the students study and practice veda - usually karmakanda which will enable them to lead a grihastha life, therefore it is ब्रह्मचर्य which is an आश्रम meaning it is a complete effort. Such a brahmachari who stays in gurukula-vasa after learning karma-kanda to learn jnana-kanda is a नैष्ठिक-ब्रह्मचारी. Scriptures give permission for those who are ready to go from brahmacharya to sannyasa without going through grihastha ashrama. ब्रह्मचर्य in this case gives full time and energy for pursuit of Brahman rather than focussing on attaining material aspects of life as done in a गृहस्थ-आश्रम.

Earlier specifications of the Self were given by Naciketa - beyond dharma and adharma, beyond cause and effect and beyond time. Here Yama adds his own specifications as: the Self is expounded by the Vedas, it is the goal of sadhanas such as brahmacharya. Finally, he says that the Self is called OM. Whatever has a name, has आस्तिक्य - an existence associated with it. So in a way the question that Naciketa asked if there is something beyond birth and death has been answered.

What is ॐ?

Reality manifests itself as entities that are perceived or conceived and every perceivable or conceivable entity has a name. The entity is nothing but its name and as without a name the very existence of that entity cannot be acknowledged - a nameless entity cannot be perceived. Even when a new entity is discovered and perceived for the first time, a name is mentally attached to it in the perceiver although not voiced - it looks like a tiger or a planet etc. The perception and name go together. Hence Chandogya Upanishad states that an entity is a modification being only a name arising from speech - वाचारम्भणं विकारो नामधेयं (६.४.१). ॐ is a syllable of three letters - अ, उ, म् followed by silence in the end. अ is कण्ठ्य and उ and म् are ओष्ठ्य. So in the pronunciation of ॐ, the entire voice apparatus is used. Also all vowels and consonants are represented by these three letters. Hence whatever is pronounced is only these three letters -  अ, उ, म् of ॐ in a way - therefore,  all manifested reality is only a name and is ॐ. The silence at the end in ॐ is the foundation from which other three letters अ, उ, म् of ॐ arise and dissolve into. This silence represents the unmanifested reality. Hence ॐ represents the both manifested and unmanifested reality.

That reality, which is called ॐ - the वाच्य and which you seek to know, is named by the word ॐ - the वाचक  and it is also symbolised as the word ॐ - प्रतीक. So the name and form to grasp that incomprehensible reality is ॐ. Therefore, ॐ as शब्द is an आलम्बन - prop, support for ॐ and also ॐ becomes the object of worship as a symbol प्रतीक for ॐ - therefore, ॐ is उपासना-आलम्बन for ॐ, the reality. 

How is this ॐकार-उपासना done? Worship the Consciousness associated with each sphere of experience while chanting ॐ as given below:

• “अ” - समष्टि-स्थूल-प्रपञ्च, Virat or जाग्रत्-अवस्था, 

• “उ” - समष्टि-सूक्ष्म-प्रपञ्च, Hiranyagarbha or स्वप्न-अवस्था,

• “म्” - समष्टि-कारण-प्रपञ्च, Ishvara or सुषुप्ति-अवस्था, and 

• Silence - तुरीय which is substratum for all three शरीर and अवस्था.

So ॐ is the reality and is also the आलम्बन as शब्द and प्रतीक for the उपासना of that same reality.

एतद्ध्येवाक्षरं ब्रह्म एतद्ध्येवाक्षरं परम् ।

एतद्ध्येवाक्षरं ज्ञात्वा यो यदिच्छति तस्य तत् ॥१६॥

एतत् अक्षरम् हि (अपरम्) ब्रह्म एव (अस्ति)। एतत् अक्षरम् हि परम् (ब्रह्म) एव (अस्ति)। यः एतत् अक्षरम् हि ज्ञात्वा एव यत् (परम् अपरम् वा ब्रह्म) इच्छति तस्य (ब्रह्मकामस्य) तत् (परम् अपरम् वा ब्रह्म भवति)। 

एतत् = this, हि = verily, एव = indeed, अक्षरम् = syllable, ब्रह्म = Brahman (Saguna), एतत् = this, हि = verily, एव = indeed, अक्षरम् = syllable, परम् = Supreme (Nirguna Brahman), एतत् = this, हि = verily, एव = indeed, अक्षरम् = syllable, ज्ञात्वा = having done upasana (known), यः = who, यत् = which, इच्छति = wishes, तस्य = of that, तत् = that

This syllable is indeed verily (Saguna) Brahman. This syllable is verily the Supreme (Nirguna Brahman). Having known this syllable, what (Saguna or Nirguna Brahman) one wishes, that (Saguna or Nirguna Brahman) one becomes.

एतत्  - एतद्, नपुं, प्र, एक

हि - अव्ययम्

एव - अव्ययम्

अक्षरम् - अक्षर, नपुं, प्र, एक

ब्रह्म - ब्रह्मन्, नपुं, प्र, एक

एतत्  - एतद्, नपुं, प्र, एक

हि - अव्ययम्

एव - अव्ययम्

परम् - पर, नपुं, प्र, एक

एतत्  - एतद्, नपुं, प्र, एक

हि - अव्ययम्

एव - अव्ययम्

ज्ञात्वा - अव्ययम्, कृदन्तरूपाणि - ज्ञा + क्त्वा - ज्ञा अवबोधने - क्र्यादिः - अनिट्

यः - यत्, पुं, प्र, एक

यत् - यत्, नपुं, द्वि, एक

इच्छति - इष्, परस्मैपदम्, कर्तरि प्रयोगः लट् लकारः, प्र-पु, एक

तस्य - तत्, नपुं, ष, एक

तत् - तत्, नपुं, प्र, एक

अतः एतद्ध्येवाक्षरं ब्रह्म अपरम् एतद्ध्येवाक्षरं परं च । तयोर्हि प्रतीकमेतदक्षरम् । एतद्ध्येवाक्षरं ज्ञात्वा उपास्य ब्रह्मेति यो यदिच्छति परमपरं वा तस्य तत् भवति । परं चेत् ज्ञातव्यम् , अपरं चेत् प्राप्तव्यम् ॥

अतः = therefore, एतत् = this, हि = indeed, एव = alone, अक्षरम् = letter (sound), ब्रह्म अपरम् = Not Higher Brahman - Virat (akaara), Hiranyagarbha (ukaara), Ishvara (makaara), एतत् = this, हि = indeed, एव = alone, अक्षरम् = letter, परम् = Supreme (amaatra), च = and, तयोः = of those two, हि = indeed, प्रतीकम् = symbol, एतत् = this, अक्षरम् = letter, एतत् हि एव अक्षरम् ज्ञात्वा उपास्य ब्रह्म = the Brahman that is worshipped, इति यो यदिच्छति = whatever one desires, परम् अपरम् वा = the Higher or the not higher, तस्य = of that, तत्  = that, भवति = becomes, परम् चेत् ज्ञातव्यम् = if Higher, should be known, अपरम् चेत् प्राप्तव्यम् = if lower, should be obtained

Therefore, this letter is lower Brahman indeed and this letter is Supreme Brahman indeed. And it is the symbol of those two indeed. This letter is that Brahman which is worshiped indeed. Whatever one desires, the Higher or the Lower Brahman, that one becomes. If Higher, it should be known, if Lower, it should be worshiped.

Notes

Why अतः in भाष्य? Since ॐ is that reality stated briefly in the previous mantra, and since it is of greatness, unique and uncommon, characterised by - सर्वे वेदा यत्पदमामनन्ति, तपाꣳसि सर्वाणि च यद्वदन्ति, यदिच्छन्तो ब्रह्मचर्यं चरन्ति, therefore, the word अतः. हि is प्रसिद्धार्थ - in the meaning of famous, well-known, indeed. ॐ is both the शब्द sound symbol and प्रतीक form or image of reality. Sounds only hide the silence, but do not negate it. Forms only hide the reality, but do not negate it.

Since the word परम् comes later, the word ब्रह्म refers to अपर-ब्रह्म - Lower or inferior Brahma - Consciousness associated with the totality of matter - Virat, thoughts - Hiranyagarbha, and ignorance (maya) - Ishvara. Usually, sadhakas consider Hiranyagarbha, because attainment of brahmaloka is the goal. And परम् implies पर-ब्रह्म - the Higher Brahman. Therefore, ॐ is वाच्य - परब्रह्म and अपरब्रह्म and also the वाचक and प्रतीक for both of them. For परब्रह्म - ॐ is used for dhyana or meditation while for अपरब्रह्म - it is used in karma and upasana.

Famous quote from Sankara’s भाष्य - परम् चेत् ज्ञातव्यम्, अपरम् चेत् प्राप्तव्यम्. If it is पर you are interested in, then it should be known as the Self. If it is अपर you are interested in, then it should be attained or reached through karma and upasana (purchasing power to attain the goal). So ज्ञात्वा means worshipping if अपरब्रह्म is the goal of the साधक and it means realising if परब्रह्म is the goal for the साधक. What is the process? It is:

• परम् ज्ञात्वा - Dissolve the jagrat or sthula into svapna or sukshma and then into sushupti or karana to finally realise the Self.

• अपरम् ज्ञात्वा - Perform upasana using akaara, ukaara or makaara or combination of them as asambhuti and sambhuti upasana to attain various lokas.

Upanishad does not give details of upasana as that is not the focus. When you perform an upasana, you consider the alambana to be the highest, due to dedication to the upasya - that which you want to attain.

Doing so, whatever one wishes, comes to him. Mundaka Upanishad states 3.1.10:

यं यं लोकं मनसा संविभाति

विशुद्धसत्त्वः कामयते यांश्च कामान् ।

तं तं लोकं जयते तांश्च कामां-

स्तस्मादात्मज्ञं ह्यर्चयेत् भूतिकामः ॥ १०॥

Whatsoever world one of pure mind mentally wishes for, the enjoyable things that one desires, those worlds and enjoyables one attains. Therefore, one hankering for prosperity should indeed worship one with Self-knowledge.

एतदालम्बनँ श्रेष्ठमेतदालम्बनं परम् ।

एतदालम्बनं ज्ञात्वा ब्रह्मलोके महीयते ॥१७॥

एतत् आलम्बनँ (ब्रह्मप्राप्त्यालम्बनानाम्) श्रेष्ठम् (अस्ति)। एतत् आलम्बनम् परम् (अपरम् वा ब्रह्म अस्ति)। (यः) एतत् आलम्बनम् ज्ञात्वा (सः) ब्रह्मलोके महीयते। 

एतत् = this, आलम्बनँ = support, श्रेष्ठम् = best, परम् = Supreme, ज्ञात्वा = having known, ब्रह्मलोके = in Brahmaloka, महीयते = worshiped

This is the best support (among all the supports of Brahman). This is the supreme support (Saguna or Nirguna Brahman). Having known this support, one is worshipped in Brahmaloka (as Saguna or Nirguna Brahman).

एतत्  = एतद्, नपुं, प्र, एक

आलम्बनँ = आलम्बन, नपुं, प्र, एक

श्रेष्ठम्  = श्रेष्ठ, नपुं, प्र, एक

एतत्  = एतद्, नपुं, प्र, एक

आलम्बनँ = आलम्बन, नपुं, प्र, एक

परम्  = पर, नपुं, प्र, एक

एतत्  = एतद्, नपुं, प्र, एक

आलम्बनँ = आलम्बन, नपुं, प्र, एक

ज्ञात्वा - अव्ययम्

ब्रह्मलोके  = ब्रह्मलोक, पुं, स, एक

महीयते = 

यत एवम् , अत एव एतत् ब्रह्मप्राप्त्यालम्बनानां श्रेष्ठं प्रशस्यतमम् । एतदालम्बनं परम् अपरं च, परापरब्रह्मविषयत्वात् । एतदालम्बनं ज्ञात्वा ब्रह्मलोके महीयते । परस्मिन्ब्रह्मण्यपरस्मिंश्च ब्रह्मभूतो ब्रह्मवदुपास्यो भवतीत्यर्थः ॥

यतः = since, एवम् = in this way, अत: = therefore, एव = alone, एतत् = this, ब्रह्मप्राप्त्यालम्बनानां = of the various supports to attain Brahman, श्रेष्ठं प्रशस्यतमम् = the best, एतदालम्बनं परम् अपरम् च = this support for both para and apara, परापरब्रह्मविषयत्वात् = due to it being both para and apara Brahman, एतत् = this, आलम्बनम् = support, ज्ञात्वा = having worshiped, ब्रह्मलोके = in Brahmaloka, महीयते = worshipped, परस्मिन् ब्रह्मणि अपरस्मिन् च ब्रह्मभूतः = in the world of those who seek Brahman, the sadhakas, ब्रह्मवत् = like Brahman, उपास्यः = the worshiped, भवति = becomes, इत्यर्थः = this is the meaning

Since (it is) in this way, therefore, this (OM) alone is the best of the various supports to attain Brahman, this is the support for both Higher and Lower Brahman due to it being the object of both the Higher and Lower Brahman. Having worshipped this support, (he) is worshipped in the world of Brahman - in the Higher and Lower Brahman he becomes worshipful like the worshipped Brahman - this is the meaning.

Notes:

Since - since ॐ is पर-ब्रह्म and अपर-ब्रह्म, and it can be used both as a शब्द (name) and प्रतीक (form) to attain both, therefore among all the supports to attain ब्रह्म (both पर and अपर), it is the best support.

This mantra encourages use of ॐ  for realising पर-ब्रह्म and attaining अपर-ब्रह्म. As a fruit of ॐकार उपासना, the one who worships ॐ as अपर-ब्रह्म, reaches Brahmaloka through that उपासना and he is worshiped in that brahmaloka among all the उपासका. If someone is worshipping the Supreme Reality as ॐ representing the Para Brahman, then he becomes worshipful as Brahman among those who seek Brahman, the sadhakas in this world itself.  ब्रह्मविद् ब्रह्मैव भवति - The knower of Brahman becomes Brahman and hence is as worshipful as Brahman.

न जायते म्रियते वा विपश्चिन्

नायं कुतश्चिन्न बभूव कश्चित् ।

अजो नित्यः शाश्वतोऽयं पुराणो

न हन्यते हन्यमाने शरीरे ॥१८॥

विपश्चित् न जायते म्रियते वा। अयम् न कुतश्चित् बभूव। (अस्मात्) कश्चित् न (बभूव)। अयम् अजः नित्यः शाश्वतः पुराणः (अस्ति। अयम्) शरीरे हन्यमाने न हन्यते। 

न = not, जायते = is born, म्रियते = is dead, वा = or, विपश्चित् = the intelligent one (Self), अयम् = this, कुतश्चित् = come from something, न = did not, बभूव = came from it, कश्चित् = nothing, अजः = unborn, नित्यः = eternal, शाश्वतः = unchanging, अयम् = this, पुराणः = ancient, न = not, हन्यते = killed, हन्यमाने = when killed, शरीरे = body

Consciousness (the Self) is not born or dies. This (the Self) did not come from something or nothing (came from this). This is unborn, eternal, unchanging, ever the same. (This is) not killed, when the body is killed.

न - अव्ययम्

जायते - जै, आत्मनेपदम्, कर्तरि प्रयोगः लट् लकारः, प्र-पु, एक, जै क्षये - भ्वादिः

म्रियते - मृ, आत्मनेपदम्, कर्तरि प्रयोगः लट् लकारः, प्र-पु, एक,  मृङ् प्राणत्यागे - तुदादिः

वा  - अव्ययम्

विपश्चित् - विपश्चित्, पुं, प्र, एक

न - अव्ययम्

अयम् - इदम्, पुं, प्र, एक

कुतश्चित् - अव्ययम्

न = अव्ययम्

बभूव - भू, परस्मैपदम्, कर्तरि प्रयोगः लिट् लकारः, प्र-पु, एक, भू सत्तायाम् - भ्वादिः

कश्चित् - अव्ययम्

अजः - अज, पुं, प्र, एक

नित्यः - नित्य, पुं, प्र, एक

शाश्वतः - शाश्वत, पुं, प्र, एक

अयम्

पुराणः - पुराण, पुं, प्र, एक

न - अव्ययम्

हन्यते - हन्, आत्मनेपदम्, कर्मणि प्रयोगः, लट् लकारः, प्र-पु, एक, हनँ हिंसागत्योः - अदादिः

हन्यमाने - हन्यमान, हन्+शानच्, नपुं, स, एक

शरिरे - शरीर, नपुं, स, एक

अन्यत्र धर्मादित्यादिना पृष्टस्यात्मनोऽशेषविशेषरहितस्यालम्बनत्वेन प्रतीकत्वेन चोङ्कारो निर्दिष्टः अपरस्य च ब्रह्मणो मन्दमध्यमप्रतिपत्तॄन्प्रति । अथेदानीं तस्योङ्कारालम्बनस्यात्मनः साक्षात्स्वरूपनिर्दिधारयिषयेदमुच्यते । न जायते नोत्पद्यते म्रियते वा न म्रियते च उत्पत्तिमतो वस्तुनोऽनित्यस्यानेका विक्रियाः, तासामाद्यन्ते जन्मविनाशलक्षणे विक्रिये इहात्मनि प्रतिषिध्येते प्रथमं सर्वविक्रियाप्रतिषेधार्थं न जायते म्रियते वेति । विपश्चित् मेधावी अपरिलुप्तचैतन्यस्वभावत्वात् । किञ्च, नायमात्मा कुतश्चित् कारणान्तरात् बभूव न प्रभूतः । अस्माच्चात्मनो न बभूव कश्चिदर्थान्तरभूतः । अतोऽयमात्मा अजो नित्यः शाश्वतः अपक्षयविवर्जितः । यो ह्यशाश्वतः, सोऽपक्षीयते ; अयं तु शाश्वतः अत एव पुराणः पुरापि नव एवेति । यो ह्यवयवोपचयद्वारेणाभिनिर्वर्त्यते, स इदानीं नवः, यथा कुड्यादिः ; तद्विपरीतस्त्वात्मा पुराणो वृद्धिविवर्जित इत्यर्थः । यत एवम् , अतः न हन्यते न हिंस्यते हन्यमाने शस्त्रादिभिः शरीरे ; तत्स्थोऽप्याकाशवदेव ॥

अन्यत्र = different, धर्मात् = from dharma, इत्यादिना = etc., पृष्टस्य = of the asked, आत्मनः =  of the Self, अशेषविशेषरहितस्य = devoid of any quality completely, आलम्बनत्वेन = through name, प्रतीकत्वेन = symbolised, च = and, ओङ्कारः = OM, निर्दिष्टः = was shown, अपरस्य = lower, च = and, ब्रह्मणः = of Brahman, मन्दमध्यमप्रतिपत्तॄन्प्रति = for the medium and inferior knower,  अथ इदानीम् = but now, तस्य ओङ्कारालम्बनस्यात्मनः = of that Self whose support is OM, साक्षात् = directly, स्वरूपनिर्दिधारयिषया = with the purpose of determining its real nature, इदम् उच्यते = this is said, न जायते न उत्पद्यते = not created, म्रियते वा न म्रियते च = and not dies, उत्पत्तिमतः = that which has got birth, वस्तुनः = of the entity, अनित्यस्य = of the perishable, अनेकाः = various, विक्रियाः = modifications, तासाम् = among those, आद्यन्ते = the first and the last, जन्मविनाशलक्षणे विक्रिये = the modifications characterised by birth and death, इह = here, आत्मनि = in the Self, प्रतिषिध्येते = negated, प्रथमम् = first, सर्वविक्रियाप्रतिषेधार्थम् = for the purpose of negating all modifications, न जायते म्रियते वा इति = thus not born not dies, विपश्चित् मेधावी = the intelligent, अपरिलुप्तचैतन्यस्वभावत्वात् = because it is the nature of Consciousness which never ends, किञ्च = further, न = not, अयम् आत्मा = this Self, कुतश्चित् कारणान्तरात् = from any other cause, बभूव न = not, प्रभूतः = came about, अस्मात् च आत्मनः = and from this Self, न बभूव = not came, कश्चित् = anything, अर्थान्तरभूतः = another object coming about, अतः = therefore, अयम् आत्मा = this Self, अजो = unborn, नित्यः = eternal, शाश्वतः अपक्षयविवर्जितः = devoid of decay, यः हि शाश्वतः = because one which is shaashvat, सः = that, अपक्षीयते = does not change, अयं = this, तु = but, शाश्वतः = unchanging, अतः = therefore, एव = indeed, पुराणः पुरापि = even though ancient, नव = new, एव इति = indeed, यः = which, हि = because, अवयवोपचयद्वारेण = by the means of changing or adding of its parts, अभिनिर्वति एते = come into being, सः इदानीम् नवः = that is called new now, यथा कुड्यादिः = just as the pots etc., तत् = that, विपरीतः = opposite, तु = indeed, आत्मा = the Self, पुराणः = ancient, वृद्धिविवर्जितः = devoid of growth, इत्यर्थः = this is the meaning, यतः एवम् = since in this way, अतः = therefore, न हन्यते न हिंस्यते = not hurt (changed), हन्यमाने = is killed, शस्त्रादिभिः = by weapons etc., शरीरे = when the body, तत्स्थः = staying in that, अपि = even आकाशवत् = like the space, एव = indeed

Different from dharma etc., of the Self, that was asked, devoid of any quality completely, the Higher and Lower Brahman, symbolised and named as OM, for the medium and inferior knower, respectively, was shown. But now, of that Self whose support is OM, with the purpose of determining its real nature directly, this is said.

(This Self is) not created and does not die. A perishable entity is that which has got birth and various modifications. Among those, the first and the last modifications characterised by birth and death for the Self are negated first here for the purpose of negating all modifications. The intelligent one (the Self), because it is the nature of Consciousness which never ends, thus is not born nor dies. Further, this Self has not come about from any other cause or any other object has come about from this Self. Therefore, this Self is birthless and eternal. It is devoid of decay, because one that is शाश्वत, does not change. This (Self) is शाश्वत. Therefore indeed (this Self is) पुराण - ancient yet new indeed. Because something is called new now that comes into being by the means of adding parts, just as the pots etc. The Self is opposite to that indeed. The Self is ancient, devoid of growth - this is the meaning. Since (the Self) is in this way, therefore, it is not hurt (changed) when the body is hurt (changes) by weapons etc.  Staying in that (body) like the space indeed.

Notes

The mantras from 15-17 are teachings on Brahman through ॐकार (omkaradvarena-brahma-upadesha). From mantras 18-21 the nature of the reality/Self (svarupa-nirdharanam) is directly described.

This mantra denies any change associated with the Self using the षड्विकार - six changes of जायते अस्ति वर्धते विपरिणमते अपक्षीयते विनश्यति - that a living body undergoes:

• न जायते - विपश्चित् न जायते, न अयं कुतश्चित् and अजः - it is never born

• न अस्ति - न बभूव कश्चित् - having come into being it never becomes again (available for change). अस्ति means not to disappear after being born, it should remain for changes to happen, i.e., becoming available for further transformations.

• न वर्धते - पुराणः - पुरा अपि नव - there is no vrddhi or growth. Ancient at every point of time means Self was always there with no birth. New implies it is the same as when created - it never underwent a change. New means there is addition of parts अवयव-उपचय, there is nothing to add to it, and hence no growth because it is purna.

• न विपरिणमते - नित्यः - एकरूप, there is no विपरिणमते (becoming mature)

• न अपक्षीयते - शाश्वतः - शश्वत् भवति इति शाश्वतः - शश्वत् means of the same nature, remaining without अपक्षीयते (decay). Both द्रव्य-अपक्षय (material degeneration due to Self being partless) and गुण-अपक्षय (attribute degeneration due to Self being attributeless) are denied. Something can be नित्य but changing like प्रवाह-नित्य - which is constantly changing but always there. This is कूटस्थ-नित्य - eternally unchanging and always there. The word शाश्वत conveys that the Self is कूटस्थ-नित्य.

• न म्रियते - विपश्चित् न म्रियते. अवयव अपचय, disintegration into parts is not feasible as it is partless. 

When the उपाधि of body is killed, the Self is not killed - here, Self as कर्म the object of action and भोक्ता the experiencer of action are denied.

न अयम् कुतश्चित् न बभूव कश्चित् - Self was never born from anything because there is nothing anterior or antecedent to be a cause that changes itself into Self. And there is nothing posterior to the Self for it to become something else. This is captured by the shanti mantra: पूर्णमदः पूर्णमिदं …

Also there are Vedic statements such as तस्माद्वा एतस्मादात्मन आकाशः सम्भूतः - तैतिरीय २.१ - From that Self, आकाश has come about. Here this is taken as an appearance or superimposition of something coming. There is no real actual coming about of anything from Self because then the Self will be changing while its nature is changeless.

We are truly “untouchable” - Self is beyond the realm of व्यवहार - transactional, governed by subject-object, the realm of perceived, inert, functioning of उपाधि, etc. Hence Self is like space which is untouched by objects in it, i.e. just like the changes in the objects don't affect the space, so also the changes in all matter (gross, subtle and causal) has no effect on the Self.

The Self is called विपश्चित् or मेधावी - the intelligent one, but this intelligence is not related to objects, but the Consciousness itself. मेधा is the absorptive and retentive power and मेधावी is full of knowledge, but not of objects, but of pure Consciousness. The knowledge of consciousness associated with senses, mind, etc undergoes changes while the knowledge of Self, the Pure Consciousness, never changes. As stated in  बृहदारण्यकोपनिषत् (४.३.३०) - न हि विज्ञातुर्विज्ञातेर्विपरिलोपो विद्यतेऽविनाशित्वात् The knower’s function of knowing can never be lost, because it is immortal.

हन्ता चेन्मन्यते हन्तुग्ं हतश्चेन्मन्यते हतम् ।

उभौ तौ न विजानीतो नायग्ं हन्ति न हन्यते ॥१९॥

हन्ता चेत् हन्तुग्ं मन्यते हतः चेत् हतम् मन्यते उभौ तौ न विजानीतः (यतः) अयग्ं न हन्ति न हन्यते।

हन्ता = killer, चेत् = if, मन्यते = thinks, हन्तुँ = to kill, हतः = the one killed, चेत् = if, मन्यते = thinks, हतम् = is killed, उभौ = both, तौ = they both, न = do not, विजानीतः = know, न = not, अयँ = this, हन्ति = kill, न = not, हन्यते = is killed

If the slayer thinks he is to kill and if the one killed thinks he is killed, they both do not know. This does not kill nor is it killed.

हन्ता - हन्तृ, पुं, प्र, एक, कृदन्तरूपाणि - हन् + तृच् - हनँ हिंसागत्योः - अदादिः - अनिट्

चेत् - अव्ययम्

मन्यते -  मन्, आत्मनेपदम्, कर्तरि प्रयोगः, लट् लकारः, प्र-पु, एक, मनँ ज्ञाने - दिवादिः

हन्तुँ - अव्ययम्,  कृदन्तरूपाणि - हन् + तुमुँन् - हनँ हिंसागत्योः - अदादिः - अनिट् - (अव्ययम्)

हतः - हत, पुं, प्र, एक,  कृदन्तरूपाणि - हन् + क्त - हनँ हिंसागत्योः - अदादिः - अनिट्

चेत् - अव्ययम्

मन्यते -  मन्, आत्मनेपदम्, कर्तरि प्रयोगः, लट् लकारः, प्र-पु, एक, मनँ ज्ञाने - दिवादिः

हतम् - हत, पुं, द्वि, एक, कृदन्तरूपाणि - हन् + क्त - हनँ हिंसागत्योः - अदादिः - अनिट्

उभौ - उभ, पुं, प्र, द्वि

तौ - तत्, पुं, प्र, द्वि

न - अव्ययम्

विजानीतः - वि + ज्ञा, परस्मैपदम्, कर्तरि प्रयोगः लट् लकारः, प्र-पु, द्वि, ज्ञा अवबोधने - क्र्यादिः

न - अव्ययम्

अयँ

हन्ति - हन्, परस्मैपदम्, कर्तरि प्रयोगः, लट् लकारः, प्र-पु, ए, हनँ हिंसागत्योः - अदादिः

न - अव्ययम्

हन्यते - हन्, आत्मनेपदम्, कर्मणि प्रयोगः, लट् लकारः, प्र-पु, ए, हनँ हिंसागत्योः - अदादिः

एवं भूतमप्यात्मानं शरीरमात्रात्मदृष्टिः हन्ता चेत् यदि मन्यते चिन्तयति इच्छति हन्तुं हनिष्याम्येनमिति योऽप्यन्यो हतः सोऽपि चेन्मन्यते हतमात्मानं हतोऽहमिति उभावपि तौ न विजानीतः स्वमात्मानम् ; यतः नायं हन्ति अविक्रियत्वादात्मनः, तथा न हन्यते आकाशवदविक्रियत्वादेव । अतोऽनात्मज्ञविषय एव धर्माधर्मादिलक्षणः संसारः नात्मज्ञस्य, श्रुतिप्रामाण्यान्न्यायाच्च धर्माधर्माद्यनुपपत्तेः ॥

एवम् = this manner, भूतम् अपि आत्मानम् = being the Self, शरीरमात्रात्मदृष्टिः = perceiving the body to be the Self alone, हन्ता = the killer, चेत् यदि = if, मन्यते चिन्तयति = thinks, इच्छति = wishes, हन्तुं = to kill, हनिष्यामि = will kill, एनम् इति = this, यः = the one who, अपि = also, अन्यः = the other, हतः = killed, सः अपि = he also, चेन्मन्यते = if thinks, हतमात्मानम् हतः अहम् इति = I am killed, उभौ अपि तौ = they both, न विजानीतः = do not now, स्वमात्मानम् = the Self, यतः = since, न अयम् हन्ति = this does not kill, अविक्रियत्वात् आत्मनः = due to the changelessness of the Self, तथा = similarly, न हन्यते = not killed, आकाशवत् = like space, अविक्रियत्वात् = due to being changeless, एव = indeed, अतः = therefore, अनात्मज्ञविषयः = one who considers to be the non-Self (identified with upadhis), एव = alone, धर्माधर्मादिलक्षणः = the characteristics of dharma-adharma, संसारः = transmigration, न आत्मज्ञस्य = not of the Self-realised person, श्रुतिप्रामाण्यात् = from the pramana of shruti, न्यायात्  च = and from logic also, धर्माधर्माद्यनुपपत्तेः = dharma-adharma being not applicable

The Self being in this manner, perceiving the body to be the Self alone, if the killer who is wishing to kill, thinks ‘I will kill this’ and also the other who is killed thinks ‘I am killed’ - they both do not know the Self. Since this does not kill due to the changelessness of the Self. Similarly it is not killed, like space, due to being changeless indeed. Therefore, one who considers to be the non-Self (identified with the उपाधि of body and mind) alone has the characteristics of धर्म-अधर्म and संसार, but not of the Self-realised person due to dharma-adharma being not applicable from the श्रुति-प्रमाण and logic also.

Notes

The previous mantra established that Self is changeless and this mantra shows that due to that changelessness nature of the Self, it is not a participator of any kind in an action done by the उपाधि of कार्य-करण-सङ्घात - the inert assemblage of body, organs and mind. 

The root word हन् means to kill, to wound or hurt. The following facets of action, called कारक, are negated by this mantra:

• न हन्ति, does not kill - कर्तृ-प्रतिषेधः - negation of the Self as doer of an action

• न हन्यते, is not killed - कर्म-प्रतिषेधः from the reference of the killer, negation of the Self as an object of action

• न हन्यते, is not killed - भोक्तृ-प्रतिषेधः from the reference of the killed, negation of the Self as an experiencer of action

The same entity is called कर्म (object) wrt कर्ता (subject) of the action and भोक्ता (experiencer) wrt the कर्म (object) of action. By negating कर्ता and कर्म - all other कारक, facets of action, such as करण instrumentation, सम्प्रदान dative, अपादान ablative and अधिकरण locative are also negated for the Self.

The action of killing given in this mantra is only a representation of all actions. Why is the action of killing specifically used in this mantra? The greatest पाप one can do is to kill someone which not only inflicts pain on the person killed but also many who know the person. By negating Self as a कारक for such a heinous act of killing, it is stated that the same holds for all ordinary actions also. So Self is not a कारक for all actions. 

Why changelessness of the Self leads to denial of any facet of action for the Self? Every action induces a change in the facet of action involved. For example, in the action of eating - 

• the eater (कर्ता) loses hunger and adds weight, 

• the food changes its form, 

• the plate or spoon which are used as an instrument (करण) to eat the food become soiled etc.

So every कारक of an action undergoes a change in action and hence it follows that if there is no change at all feasible in an entity then it cannot be a facet of an action. Therefore, Self being changeless, cannot be a कारक of any action.

Dharma-adharma is in the realm of vyavahara, it inheres to the jiva who takes oneself to be the karta etc, has to undergo sukha-dukha part of the karma-phala, and to undergo this karma-phala has to take multiple bodies, confining oneself to samsara.

अणोरणीयान्महतो महीया-

नात्माऽस्य जन्तोर्निहितो गुहायाम् ।

तमक्रतुः पश्यति वीतशोको

धातुप्रसादान्महिमानमात्मनः ॥२०॥

आत्मा अणोः अणीयान् महतः महीयान् (च अस्ति)।  (अयम्) अस्य जन्तोः गुहायाम् निहितः (अस्ति)। अक्रतुः धातुप्रसादात् तम् आत्मनः महिमानम् पश्यति। (ततः) वीतशोकः (भवति)। 

अणोः = than subtle, अणीयान् = subtler, महतः = than big, महीयान् = bigger, आत्मा = the Self, अस्य जन्तोः = of this being, निहितः = seated, गुहायाम् = in the cave (of intellect), तम् = that, अक्रतुः = desireless person, पश्यति = sees, वीतशोकः = beyond grief, धातुप्रसादात् = blessings of the mind, महिमानम् = the glory, आत्मनः = of the Self

The Self is subtler than the subtle, bigger than the biggest. (This is) seated in the cave (heart) of the being. That desireless person from the blessings of the mind, sees the glory of the Sel. (Thereafter,) he is beyond grief.

अणोः - अणु, पुं, पं, एक

अणीयान् - अणीयान्, पुं, प्र्, एक, तद्धितान्तरूपाणि - अणु + ईयसुन्

महतः - महत्, पुं, प, एक

महीयान्  - महीयान्, पुं, प्र्, एक, तद्धितान्तरूपाणि - महत् + ईयसुन्

आत्मा - आत्मन्, पुं, प्र, एक

अस्य - इदम्, पुं, ष, एक

जन्तोः - जन्तु, पुं, ष, एक

निहितः - निहित, पुं, प्र, एक, कृदन्तरूपाणि - नि + धा + क्त - डुधाञ् धारणपोषणयोः दान इत्यप्येके - जुहोत्यादिः - अनिट्

गुहायाम् - गुहा, स्त्री, स, एक

तम् - तत्, पुं, द्वि, एक

अक्रतुः - अक्रतु, पुं, प्र, एक

पश्यति - द्दृश्, परस्मैपदम्, कर्तरि प्रयोगः लट् लकारः, प्र-पु, एक

वीतशोकः - वीतसशोक, पुं, प्र, एक

धातुप्रसादात्  - धातुप्रसाद, पुं, प, एक

महिमानम् - महिमा, स्त्री, द्वि, एक

आत्मनः - आत्मन्, पुं, ष, एक

कथं पुनरात्मानं जानातीति, उच्यते — अणोः सूक्ष्मात् अणीयान् श्यामाकादेरणुतरः । महतो महत्परिमाणात् महीयान् महत्तरः पृथिव्यादेः ; अणु महद्वा यदस्ति लोके वस्तु, तत्तेनैवात्मना नित्येनात्मवत्सम्भवति । तदात्मना विनिर्मुक्तमसत्सम्पद्यते । तस्मादसावेवात्मा अणोरणीयान्महतो महीयान् , सर्वनामरूपवस्तूपाधिकत्वात् । स च आत्मा अस्य जन्तोः ब्रह्मादिस्तम्बपर्यन्तस्य प्राणिजातस्य गुहायां हृदये निहितः आत्मभूतः स्थित इत्यर्थः । तम् आत्मानं दर्शनश्रवणमननविज्ञानलिङ्गम् अक्रतुः अकामः, दृष्टादृष्टबाह्यविषयेभ्य उपरतबुद्धिरित्यर्थः । यदा चैवं तदा मनआदीनि करणानि धातवः शरीरस्य धारणात्प्रसीदन्तीत्येषां धातूनां प्रसादादात्मनो महिमानं कर्मनिमित्तवृद्धिक्षयरहितं पश्यति अयमहमस्मीति साक्षाद्विजानाति ; ततो विगतशोको भवति ॥

कथम् = how, पुनः = again, आत्मानम् जानाति इति = know the Self, उच्यते = said, अणोः सूक्ष्मात् = than subtle, अणीयान् श्यामाकादेः = grain etc., अणुतरः = subtler, महतो महत्परिमाणात् = than the biggest size, महीयान् महत्तरः = bigger, पृथिव्यादेः = like earth etc., अणु महत् वा = big or small, यत् = which, अस्ति = is, लोके = in this world, वस्तु = object, तत् = that, तेन एव आत्मना नित्येन = by that eternal Self alone, आत्मवत् = endowed with Self (Existence), सम्भवति = is, तदात्मना = with that Self, विनिर्मुक्तम् = devoid, असत्सम्पद्यते = becomes unreal, तस्मात् = therefore, असौ एव आत्मा = this Self is indeed, अणोरणीयान् = smaller than the smallest, महतः महीयान् = greater than the great, सर्वनामरूपवस्तु = all objects with name and form, उपाधिकत्वात् = due to being the upadhis, सः च = and that, आत्मा अस्य = of this, जन्तोः = of living being, ब्रह्मादिस्तम्बपर्यन्तस्य = Brahma, stump of a tree, etc. प्राणिजातस्य = of any living being, गुहायां हृदये = in the heart, निहितः आत्मभूतः स्थितः = seated as the Self, the amness, इत्यर्थः = this is the meaning, तम् आत्मानम् = the Self, दर्शनश्रवणमननविज्ञानलिङ्गम् = indicated by darshana, hear, think, know (any experience), अक्रतुः अकामः = desireless, दृष्ट-अदृष्ट-बाह्य-विषयेभ्यः = from the seen, unseen, external, objects, उपरतबुद्धिः = the withdrawal of the mind, इत्यर्थः = this is the meaning, यदा = when, च = and, एवम् = in this way, तदा = then, मनआदीनि करणानि = mind and other instruments (sense organs), धातवः शरीरस्य धारणात् = due to their upholding the body are called धातवः, प्रसीदन्ति इति = quietening, एषाम् धातूनां प्रसादादात्मनो महिमानं कर्मनिमित्तवृद्धिक्षयरहितम् = devoid of growth and decay caused by action, पश्यति अयम् अहम् अस्मि इति = this is me, साक्षात् विजानाति = knows directly, ततः = from that, विगतशोको भवति = becomes free from sorrow.

How again to know the Self? It is said - It is subtler (smaller) than a subtle (small thing like a) grain etc. It is bigger than the biggest (thing like) earth, etc.  An object which is subtle or big in this world is endowed with existence by that Self alone. Devoid of that Self, it (that object) becomes unreal. Therefore, this Self is smaller than the smallest and bigger than the biggest, with the name and form of all objects being its उपाधि. And that Self is seated in the heart of all living beings from Brahma to the stump of a tree - this is the meaning. A desireless person, who withdraws the mind from the seen and unseen, (sees) the Self indicated by seeing, hearing, thinking, knowing (any experience) - this is the meaning. And when in this way, quieting the mind and other instruments, called धातु due to their upholding the body, sees the Self directly, devoid of growth and decay caused by action, as ‘this is me’, and from that (realisation) becomes free from sorrow.

Notes

परिमाण - size, root is मा - to measure, प्रमाण

परिणाम - change

Hita = dhaa + kta past passive participle

Self is beyond description and yet one has to teach and communicate only through words. Upanishads resort to a unique way to introduce esoteric teachings of Self to a student who is rooted in vision of plurality but has to grasp that Self beyond multiplicity in and through teachings - i.e. understand words that may objectify the Self but go beyond objectification. So this mantra resorts to apparently contradictory words that give an inkling of what Self is to take the sadhaka beyond the mundane regular experience of plurality. For an unprepared and uncultivated mind, who is engrossed and enamoured by the objects of the world, this Self, which is the subject, i.e. oneself, remains to be full of contradictions due to objectifying it. Self is very subtle, so it needs a very subtle mind to perceive it. साम्यता, equal subtlety, is needed between what is being perceived and the perceiver. The subtlety of mind comes only through purity of mind which is less focused on external objects. Subtlety connotes difficulty requiring practice, but not impossibility.

This mantra presents the nature of the Self, the practice to realise it, the qualification of the साधक who wants to realise it and finally the result of this Self-realisation.

What is the nature of Self?

अणोः अणीयान् - subtler (smaller) than the subtlest (smallest). 

The word अणु here is used in the sense of subtle as well as small (as a contrast to the word महान् that is used next). An entity is called subtler than another entity when the subtler one controls the grosser one. Also the subtler thing being at a smaller dimensional scale it controls the more easily observable bigger scale for which it acts as a constituent. For example - the smaller cellular organelles which constitute a cell, control the cell and hence they are subtler than the cells. Further, the cells control the tissue, which in turn controls the organ and a bunch of organs control the systems and a group of systems control the body. Each entity is smaller than the entity which it controls and hence also subtler. Self is said to be the subtlest of all perceivable and conceivable entities - therefore, it is implied that it is the very essence of any entity as its Existence. Self is transcendent to all entities being its very essence.

महतः महीयान् - greater than the greatest

It is bigger than anything that one can perceive or conceive. Whatever be an object, however big it be, Self is not limited to be within the physical boundaries of that object. Because there is space outside the boundaries of the object and hence as Existence of that space, Self is beyond the boundaries of any object also and it is therefore immanent. 

Self is therefore, smaller than the smallest and bigger than the biggest at the same time - indicating that besides being Existence the essence of all entities, due to its nature of pervasiveness and being the most subtle, it is also immaterial, the Consciousness itself.

Where is the Self and how to realise it?

आत्मा अस्य जन्तोः निहितो गुहायाम् - Self is seated in the cave of this living being. This phrase is often used in the Vedantic literature where the cave represents the अन्तःकरण - the inner instrument which is the seat of all experiences:

• The entire world of objects including our body and mind is simply an experience of अन्तःकरण which undergoes वृत्ति (modification) based on the specific object.  The experience that there is a world of objects out there and the objects of the mind such as feelings, thoughts, etc are within is also only an experience of अन्तःकरण. The Self is the illuminator of all these experiences or the modifications of अन्तःकरण, so it is like a light placed in the cave that illuminates the environs within the cave.

• Cave hides whatever is in it from the world outside the cave. The Self, being imperceptible to the senses and mind, is hidden as an entity within the cave is hidden.

• To go into an unknown cave which is dark at the entrance, one needs to give up the comforts of the world that one is used into, be fearless, focussed, put efforts to go in, etc. To realise the Self which is our true nature, one needs to give up the focus and attachment to the objects of this world and focus the mind on the Self to finally realise it.

As केनोपनिषत् states - 

प्रतिबोधविदितं मतममृतत्वं हि विन्दते ।

आत्मना विन्दते वीर्यं विद्यया विन्दतेऽमृतम् ॥२.४॥

Knowing it in every thought is the correct understanding thereby indeed immortality is attained. The strength attained through Atman leads to attaining immortality by knowledge.

So the practice is to focus on the Self as the illuminator of every experience.

Who realises the Self?

तम् अक्रतुः पश्यति - A desireless person sees That (the Self).

क्रतु is a याग performed for fulfillment of a specific desire which involves animal sacrifice. So अक्रतुः refers to a person who is desireless, who has chosen the path of श्रेय over प्रेय, to whom the objects of this world and hereafter have no allurement just as Naciketa had shown in the previous valli. Only such a desireless person can realise the Self. The very notion of a desire for the object of the world denotes individuality or identification with the limited उपाधि of body-mind complex and hence not established in one’s true nature, the Self.

A desireless person is fearless - not concerned with worldly matters. Those who have desires are fearful - focused on योगक्षेम, fear arises due to:

• not getting what one wants

• losing what one has and wants

• getting what one does not want

• not losing what one does not want

How is Self-realisation achieved?

धातुः प्रसादात् - by the प्रसाद of धाता

धातुः - of धाता (धातृ) - धारणात् इति धाता - the one who upholds. धृ - to uphold, is the root from which धातृ is derived - धृ + तृच् = धातृ.

First meaning: by the grace of the Lord

धाता it is the Lord who upholds everything. Lord upholds the संसार and since मोक्ष is going beyond the realm of संसार, Lord’s grace, प्रसाद, is needed. By the blessings and the grace of the Lord, one comes to see the Lord.

Second meaning: by the grace of the one’s own mind

One may have शास्त्र-कृपा, गुरु-कृपा, भगवत्-कृपा, but if there is no अत्म-कृपा then there is no desire for मोक्ष. That which upholds our body and उपाधि together is the mind, the jiva, and therefore, धाता is the mind. प्रसाद means peace. Therefore, peace of the mind which is attained through a quietened mind, a pure mind, is needed to attain मोक्ष. So a well controlled mind - refraining from indulgence in sense objects and focused mind - on the Self as the goal, is being called as the grace of the mind. 1.2.12 stated अध्यात्मयोगाधिगमेन - by withdrawing the mind from objects and placing it in the Self and 1.2.13 stated एतत् श्रुत्वा सम्परिगृह्य मर्त्यः having heard, the mortal who separates the beneficial from the pleasant - these both mean धातुः प्रसादात्.

Dhatu also means components, saptadhatu which constitutes a gross body. Dhatu is also an element in chemistry. 

Punya and papa makes us as an individual go up and own - but we are beyond it. Only the identification with upadhis brings us under the sway of dharma and adharma.

What is the result of Self realisation?

वीतशोकः - the one who has gone beyond sorrow.

वीत - वि + इतः, इन् गतौ is the root, विशेषेण इतः - well gone, means gone forever. Shoka normally is gone temporarily when पापकर्मफल fructification is suspended temporarily. But it will come back later. A person who has disidentified with all उपाधि, does no more पाप as there are no pulls of राग-द्वेश that make a person deviate from धर्म besides having no individuality of कर्तृत्व-भाव and therefore no more शोक. A very few who have managed to walk the path with those traits realize the Self which is ever present at all time, as the sentient that makes one aware of oneself as “I” and all other objects as “this”. 

Br Up - Atmaanam vijaaniyaat ayam asmi iti 

It being devoid of any object awareness, it is blissful and therefore realisation of one’s true nature is blissful. Such a person goes beyond grief - i.e. has no more embodiments as in the case of an ignorant person. 

Earlier too, the result of Self-realisation has been given

1.2.12 - हर्षशोकौ जहाति

1.2.13 - मोदनीयम् लब्ध्वा मोदते

Yat gatva na nivartante - gita 15.4

The glory महिमा of the Self is that it is changeless despite all the actions of upadhis which function in its presence and of which it is the substratum as Existence. The superimposed entities on the Self are dynamic in action, but the substratum upon which they are superimposed does not change a wee bit. This is truly glorious as there is nothing of that sort seen in this world.

These mantras are esoteric, they need to be learnt under the guidance of an experienced and knowledgeable teacher and understood by a student who is dispassionate to the world of objects and has full faith in the veracity of Upanishad knowledge rather than finding faults in them. Indologists of earlier times like Max Mueller, Monier Williams, etc. although having studied Upanishads and other scriptures in great depth, had an agenda to establish the supremacy of their native culture and tradition over the Indian knowledge. They and people of such nature who come with a preconceived agenda that the Vedic teachings are wrong can never appreciate what the Vedic knowledge is and what it conveys. Even though they may convey the correct meaning of the Vedic statements, all that remains only as words with no impact of any transformational nature upon them. Someone even said “Upanishads are the early prattlings of human infancy”. 

आसीनो दूरं व्रजति शयानो याति सर्वतः ।

कस्तं मदामदं देवं मदन्यो ज्ञातुमर्हति ॥२१॥

आसीनः दूरम् व्रजति शयानः सर्वतः याति । कः मदन्यः तम् मदामदम् देवम् ज्ञातुम् अर्हति। 

आसीनः = sitting, दूरम् = far, व्रजति = goes, शयानः = sleeping, याति = goes, सर्वतः = everywhere, कः = who, तम् = him, मदामदम् = joy and sorrow, देवम् = Deity, मदन्यः = other than myself, ज्ञातुम् = to know, अर्हति = ought

Sitting he goes far, sleeping he goes everywhere, who else other than myself knows the Deity who appears to rejoice and rejoice not?

आसीनः - आसीन, पुं, प्र, एक, कृदन्तरूपाणि - आस् + शानच् - आसँ उपवेशने - अदादिः - सेट्

दूरम् - दूर, पुं, द्वि, एक

व्रजति - व्रज्, परस्मैपदम्, कर्तरि प्रयोगः, लट् लकारः - व्रजँ गतौ - भ्वादिः, प्र-पु, एक

शयानः - शयान, पुं, प्र, एक, कृदन्तरूपाणि - शी + शानच् - शीङ् स्वप्ने - अदादिः - सेट्

याति - या, परस्मैपदम्, कर्तरि प्रयोगः, लट् लकारः, प्र-पु, एक,  या प्रापणे - अदादिः

सर्वतः - सर्वत्, पुं, द्वि, बहु

कः - किम्, पुं, प्र, एक

तम् - तत्, पुं, द्वि, एक

मदामदम्  - मदामदम्, नपुं, प्र, एक

देवम् - देव, पुं, प्र, एक

मदन्यः - मदन्य, पुं, प्र, एक

ज्ञातुम् - अव्ययम् , कृदन्तरूपाणि - ज्ञा + तुमुँन् - ज्ञा अवबोधने - क्र्यादिः - अनिट्

अर्हति - अर्ह्, परस्मैपदम्, कर्तरि प्रयोगः, लट् लकारः, प्र-पु, एक - अर्हँ पूजायाम् - भ्वादिः, प्र-पु, एक

अन्यथा दुर्विज्ञेयोऽयमात्मा कामिभिः प्राकृतपुरुषैर्यस्मात् आसीनः अवस्थितोऽचल एव सन् दूरं व्रजति शयानः याति सर्वतः, एवमसावात्मा देवो मदामदः समदोऽमदश्च सहर्षोऽहर्षश्च विरुद्धधर्मवानतोऽशक्यत्वाज्ज्ञातुं कः तं मदामदं देवं मदन्यो ज्ञातुमर्हति । अस्मदादेरेव सूक्ष्मबुद्धेः पण्डितस्य विज्ञेयोऽयमात्मा स्थितिगतिनित्यानित्यादिविरुद्धानेकधर्मोपाधिकत्वाद्विरुद्धधर्मवान् विश्वरूप इव चिन्तामणिवत्कस्यचिदवभासते । अतो दुर्विज्ञेयत्वं दर्शयति — कस्तं मदन्यो ज्ञातुमर्हतीति । करणानामुपशमः शयनं करणजनितस्यैकदेशविज्ञानस्योपशमः शयानस्य भवति । यदा चैवं केवलसामान्यविज्ञानत्वात्सर्वतो यातीव यदा विशेषविज्ञानस्थः स्वेन रूपेण स्थित एव सन् मनआदिगतिषु तदुपाधिकत्वाद्दूरं व्रजतीव । स चेहैव वर्तते ॥

अन्यथा = otherwise, दुर्विज्ञेयः = impossible, अयम् = this, आत्मा = Self, कामिभिः प्राकृतपुरुषैः = by the common people who are desireful, यस्मात् = because, आसीनः अवस्थितः = seated, अचलः एव सन् = being immovable alone, दूरं व्रजति शयानः = sleeping, याति सर्वतः =goes everywhere,  एवम् असौ आत्मा देवः मदामदः समदः = with joy, अमदः च = and with no joy, सहर्षः = with joy, अहर्षशः =  with no joy, च = and, विरुद्धधर्मवानतः = it has got contradictory properties, अशक्यत्वात् ज्ञातुम् = due to impossibility to know, कः = who, तं = that, मदामदं देवम् = the deity who is joy and no joy (bundle of contradictions), मदन्यः ज्ञातुम् अर्हति =  deserves to know other than us two, अस्मत् आदेः एव = for us two alone, सूक्ष्मबुद्धेः = of the mind that is capable to see subtle things, पण्डितस्य = of this wise person, विज्ञेयः = easy to know, अयम् आत्मा = this Self, स्थिति-गति-नित्यानित्यादि-विरुद्धानेक-धर्मोपाधिकत्वात् = due to contradictory characterisitics of various upadhis like stationary, moving, eternal non-eternal, etc.,  विरुद्धधर्मवान् = contradictory propreties, विश्वरूपः इव = like visvarupa jewel, चिन्तामणिवत् = like cintamani jewel, कस्यचित् अवभासते = appear, अतः = therefore, दुर्विज्ञेयत्वम् = difficulty, दर्शयति = sees, कस्तम् मदन्यो ज्ञातुमर्हति इति, करणानाम् उपशमः = the quieting of instruments (antahkarana and bahishkarana), शयनम् = sleep, करणजनितस्य एकदेशविज्ञानस्य = of specific knowledge born of the instruments, उपशमः = quieting, शयानस्य = of the sleep, भवति = becomes, यदा च एवम् = when it is so, केवलसामान्यविज्ञानत्वात् = due to non-specific general awareness alone, सर्वतः = everywhere, याति = goes, इव = as it were, यदा = when, विशेषविज्ञानस्थः = established in specific knowledge, स्वेन रूपेण = in his own nature, स्थितः एव सन् = being stationary indeed, मनआदिगतिषु = when mind etc. are performing, तत् = that, उपाधिकत्वात् = due to upadhis, दूरम् व्रजति इव = is going far as though, सः = that, च = and, इह = here, एव वर्तते = is

Otherwise, this Self is impossible to know by the common people who are with desires because being seated -- immovable indeed -- it goes far. Sleeping, it goes everywhere. In this way, this Self, the Consciousness, is with joy and no joy, and has contradictory properties due to the impossibility of knowing it. Who else other than us can know that Consciousness, which is joy and no joy? It is easily known only by a wise person like us whose mind is capable to see subtle things due to this Self having contradictory characteristics of various उपाधि like stationary, moving, eternal, non-eternal, etc. like the contradictory properties appear in विश्वरूप and चिन्तामणि. Therefore, this difficulty of seeing is shown by कस्तम् मदन्यो ज्ञातुमर्हति. The quieting of instruments is called sleep. In sleep, the specific knowledge born of the instruments becomes quietened. When it is so, due to non-specific general awareness, the Self is said to have gone everywhere, as it were. When the mind etc. are performing, seated in (that) specific knowledge from the उपाधि, is seen going far as it were even though stationary in its own nature. And that is here alone.

Notes

This mantra presents the nature of the Self and the qualified student who can realise it.

The word “otherwise” in bhashya implies that if there is no quietening, no removal of extrovert nature or kamini-kanchana, if the eshanas are powerful, then it is difficult to know, means impossible to know - the very desire negates that qualification. Why? Because the Self is simultaneously of the nature of two viewpoints as follows: 

• सोपाधिक-दृष्टि - seeing the Self through upadhis

• निरूपाधिक-दृष्टि - seeing the Self without upadhis

Self is true wrt both of those viewpoints at the same time, it is not one of them. निरूपाधिक-दृष्टि is also only a particular perspective just as सोपाधिक-दृष्टि is. One needs to see both viewpoints together simultaneously to truly understand the Self. To see the simultaneity of the Self as both सोपाधिक-दृष्टि and निरूपाधिक-दृष्टि, a careful intuitive perception of a pure sharp mind is needed to glean the apparent differences between the two viewpoints and be established in the Self.

आसीनः दूरम् व्रजति - Seated it goes far.

In the previous mantra, it was stated - आत्मास्य जन्तोः निहितो गुहायाम् - this Self is placed in the cave (अन्तःकरण) of living beings. So one may conclude that the Self is only found as the illuminator, प्रमातृ-चैतन्य, of all the experiences that the jiva undergoes. Thus it may be interpreted that प्रमातृ-चैतन्य is आसीनः - seated in अन्तःकरण, but it is different from all the experiences that are illumined, प्रमेय-चैत्नय - i.e. different from the वृत्ति of अन्तःकरण and its objects that are perceptions by the sense organs and conceptions of the mind and also the process of illumination (knowing), प्रमान-चैतन्य. To remove that miscnception - this mantra states that even those illuminated वृत्ति of अन्तःकरण and the objects involved in those वृत्ति, i.e. the entire gamut of entities involved in an experience which are illuminated, the process of illumination and the illuminator itself is the Self. The phrase दूरम् व्रजति implies that any object of वृत्ति along with the वृत्ति itself, which are illuminated and therefore, felt as different from the illuminator, the Self, and hence “far” or “different” from it, is also pervaded by the Self as though Self has already gone into the वृत्ति and its object even though seated in अन्तःकरण as its illuminator. Self as Consciousness illuminates the अन्तः-करण वृत्ति and its objects while simultaneously as Existence renders वृत्ति and its objects to exist and also as Consciousness make them their presence available to be perceived. Also the process of knowing or illuminating, प्रमाण-चैतन्य is in the presence of Self alone. So Self as Existence-Consciousness pervades the illuminator and the illuminated in an experience and also is the experience itself. This phrase आसीनः दूरम् व्रजति covers the waking state and dream state experiences. आसीनः is सोपाधिक-दृष्टि where the उपाधि is अन्तः-करण while दूरम् व्रजति is निरूपाधिक-दृष्टि which indicates Self as Existence and Consciousness rendering the objects their सत्ता - status of being and भास - manifestation.

शयानः याति सर्वतः - Sleeping goes everywhere.

This phrase explains the pervasiveness of the Self through deep-sleep state.

In general non-specific awareness of deep sleep - केवल-सामान्य-ज्ञान, there is no positioning of oneself in a specific location like in waking state or dream state, since identification with उपाधि is dropped. So it is as if the sleeper is everywhere, because it is not somewhere (only two options - somewhere or everywhere). The word इव is used because there is no concept of here, there, everywhere in deep sleep. I am this individual different from everyone else, that is a specific knowledge विशेष-ज्ञान, devoid of that, I Am everywhere - which is in deep sleep. The illuminator of the deep sleep experience, the Self, the Pure Consciousness, is therefore everywhere too as the sleeper is everywhere as it were. शयानः is सोपाधिक-दृष्टि where उपाधि is अज्ञान-वृत्ति and याति सर्वतः is निरूपाधिक-दृष्टि which indicates the Self as pervasive with no specific locus.

मदामदम् देवम् - That Consciousness which is both joy and sorrow.

देव is that which shines - द्दिव्यति इति देवः. It is the Consciousness which is ever self-effulgent. This Consciousness is said to be both joy and sorrow because it is there as an illuminator of both joy and sorrow. Joy and sorrow represent all experiences that an individual undergoes and so this phrase shows that the ever self-effulgent Consciousness, the Self, is illuminating all the experiences.

कस्तम् मदन्यः ज्ञातुम् अर्हति - who else different from us has the right to know that (the Self)?

Yama again brings forth the qualification required to realise the Self. Here he simply states the साधक who is like Yama or Naciketa - that is having intense dispassion to the world of objects and intense determination to realise the Self - will ultimately realise the Self, one’s true nature. Yama thus assures that all of us who have attained that purity and sharpness of the mind like Naciketa and Yama himself, will also realise the Self.

Sankara’s bhashya began stating that realising the Self is with difficulty for those who are desire driven and it later says it is easily knowable suvijneya by those whose mind goes deeper in seeing the ephemeral nature. What constitutes difficulty in seeing the Self, is its apparent viruddha-dharma, contradictory properties - sthiti-gati, nitya-anitya, aadi-anta, etc. Aneka-dharma, contradictory properties when looked separtely through upadhis and without upadhis. At the same time, I am stationary and moving, I am doing and not doing etc. - due to the reference of using and not using upadhis to indicate the Self. These stance change in a wee bit of thought - सोपाधिक-दृष्टि to निरूपाधिक-दृष्टि and vice versa. There seems to be a contradictory nature only for those whose minds are not pure and refined to see the Self clearly in both these aspects together.

Two examples given in bhashya:

Self is like Vishvarupa-mani and chinta-mani. Vishvarupa-mani is a prism that produces various colours in a moment, but itself being colorless. Cinta-mani - chinta is thought, as per thought the mani changes. Think of a cat, Cinta-mani becomes a cat, etc. Self itself being colorless, tasteless, shapeless, formless, soundless, smell-less, touchless (निरूपाधिक-दृष्टि) also appears as objects with colors, tastes, shapes, forms, sounds, smells and touches (सोपाधिक-दृष्टि). Sankara is giving two examples, which means there is a reason. Vishvarupa is  a superimposition on the Self from others point of view while Cintamani is our own superimposition on the Self.

Sri Ramakrishna’s story of chameleon - Self takes all colors, but it is beyond colors. 

The result of this Self-knowledge and sadhana is covered till the end of this valli from now on - the next one also has the apparent contradictory nature of Self.

अशरीरँ शरीरेष्वनवस्थेष्ववस्थितम् ।

महान्तं विभुमात्मानं मत्वा धीरो न शोचति ॥२२॥

धीरः अनवस्थेषु शरीरेषु अवस्थितम् अशरीरँ महान्तम् विभुम् आत्मानम् मत्वा न शोचति। 

अशरीरँ = without body, शरीरेषु = amidst bodies, अनवस्थेषु = among the imperishables, अवस्थितम् = is eternal, महान्तम् = vast, विभुम् = all pervasive, आत्मानम् = Atma, मत्वा = having realized, धीरः = the wise person, न = not, शोचति = grieves

Having realized the one without body amidst bodies, eternal among the perishables, vast, all-pervasive Atman, the wise person grieves not.

अशरीरँ - अशरीर, नपुं, द्वि, एक

शरीरेषु - शरीर, नपुं, स, बहु

अनवस्थेषु - अनवस्थ, नपुं, स, बहु

अवस्थितम् - अवस्थित, नपुं, द्वि, एक

महान्तम् - महत्, पुं, द्वि, एक

विभुम् - विभु, पुं, द्वि, एक

आत्मानम् - आत्मा, पुं, द्वि, एक

मत्वा - अव्ययम्, कृदन्तरूपाणि - मन् + क्त्वा - मनँ ज्ञाने - दिवादिः - अनिट्

धीरः - धीर, पुं, प्र, एक

न - अव्ययम्

शोचति - शुच्, परस्मैपदम्, कर्तरि प्रयोगः, लट् लकारः, प्र-पु, एक, शुचँ शोके - भ्वादिः 

तद्विज्ञानाच्च शोकात्यय इत्यपि दर्शयति — अशरीरः स्वेन रूपेणाकाशकल्प आत्मा तम् अशरीरं शरीरेषु देवपितृमनुष्यादिशरीरेषु अनवस्थेषु अवस्थितिरहितेष्वनित्येषु अवस्थितं नित्यम् अविकृतमित्येतत् । महान्तम् । महत्त्वस्यापेक्षिकत्वशङ्कायामाह — विभुं व्यापिनम् आत्मानम् ; आत्मग्रहणं स्वतोऽनन्यत्वप्रदर्शनार्थम् । आत्मशब्दः प्रत्यगात्मविषय एव मुख्यः तमीदृशामात्मानं मत्वा अयमहमिति, धीरः धीमान् न शोचति । न ह्येवंविधस्वात्मविदः शोकोपपत्तिः ॥

तत् विज्ञानात् = from knowing that, च शोकात्ययः = and transcending sorrow, इति अपि = also, दर्शयति = shown, — अशरीरः = without body, स्वेन रूपेण = by its real nature, आकाशकल्पः = like space, आत्मा तम् अशरीरं शरीरेषु देवपितृमनुष्यादिशरीरेषु = in the midst of bodies of devas, ancestors, humans, etc., अनवस्थेषु अवस्थितिरहितेषु = among those devoid of permanence, अनित्येषु = among the impermanent ones, अवस्थितं नित्यम् = eternal, अविकृतम् = that which does not change, इत्येतत् = this is the meaning, महान्तम् = very vast, महत्त्वस्य = of greatness, अपेक्षिकत्वशङ्कायाम् = doubt of being relative, आह = says, विभुम् व्यापिनम् = pervasive, आत्मानम् = the Self, आत्मग्रहणम् = the word Self is understood, स्वतः = than oneself, अनन्यत्वप्रदर्शनार्थम्  = for the purpose of showing not other, आत्मशब्दः = the word आत्मा, प्रत्यगात्मविषयः = in the context of inner Self, एव = indeed, मुख्यः = primarily, तम् = that, ईदृशाम् = of this nature, आत्मानम् = Self, मत्वा = having known, अयम् अहम् इति = I am this, धीरः धीमान् = wise person, न शोचति न = not, हि = indeed, एवम् विधस्वात्मविदः = of this person who knows this Self in this way, शोकोपपत्तिः = there is arise of sorrow

The transcending of sorrow by knowing that Self is also shown. That Self, by its very nature, is without body in the midst of bodies of devas, ancestors, humans, etc., like space, is eternal which does not change among those devoid of permanence, the impermanent ones - this is the meaning, of very vast greatness, there being a doubt of it being relative, (shruti) says - pervasive. The word Self is for the purpose of showing not other and it primarily means the indwelling Self. Having known that Self, as I Am this, a wise person indeed who knows the Self of that nature in this way, goes beyond sorrow.

Notes:

Self illuminates all the experiences associated with the three bodies - gross, subtle and causal and hence it is different from them - the seer and the seen are different. The experiences of the three states: waking state - where one is identified with gross body, the dream state - where one is identified with the subtle body and deep sleep state - where one is identified with the casual body - are illuminated by the Self which has no body to identify with and hence it is termed as bodiless. Also the bodies are many, but this bodiless illuminator Self is unitary. Since it is an illuminator of all experiences, it is itself not affected by any experience, because if it were, then it will be a part of the experience, but not an illuminator any more.

The prefix अव strengthens to which it gets added. स्थित or स्थ - existent, अवस्थित or अवस्थ- firmly existent. So अनवस्थ means impermanent - those that have the name and form, उपाधि, which includes all three bodies including माया. The Self is the only अवस्थित among all the अनवस्थ impermanent entities.

Self is called महान्त and  विभु.