Nachiketas said: That which thou seest, which is neither virtue nor vice, neither cause nor effect, neither past nor future (but beyond these), tell me That.

XV

Yama replied: That goal which all the Vedas glorify, which all austerities proclaim, desiring which (people) practice Brahmacharya (a life of continence and service), that goal I tell thee briefly--it is Aum.

What name can man give to G.o.d? How can the Infinite be bound by any finite word? All that language can express must be finite, since it is itself finite. Yet it is very difficult for mortals to think or speak of anything without calling it by a definite name. Knowing this, the Sages gave to the Supreme the name A-U-M which stands as the root of all language. The first letter "A" is the mother-sound, being the natural sound uttered by every creature when the throat is opened, and no sound can be made without opening the throat. The last letter "M," spoken by closing the lips, terminates all articulation. As one carries the sound from the throat to the lips, it pa.s.ses through the sound "U." These three sounds therefore cover the whole field of possible articulate sound. Their combination is called the Akshara or the imperishable word, the Sound-Brahman or the Word

G.o.d, because it is the most universal name which can be given to the Supreme.

Hence it must be the word which was "in the beginning" and corresponds to the Logos of Christian theology. It is because of the all-embracing significance of this name that it is used so universally in the Vedic Scriptures to designate the Absolute.

XVI

This Word is indeed Brahman. This Word is indeed the Supreme.

He who knows this Word obtains whatever he desires.

XVII

This is the best Support, This is the highest Support; he who knows this Support is glorified in the world of Brahman.

This sacred Word is the highest symbol of the Absolute. He who through meditating on It grasps Its full significance, realizes the glory of G.o.d and at once has all his desires satisfied, because G.o.d is the fulfilment of all desires.

XVIII

This Self is never born, nor does It die. It did not spring from anything, nor did anything spring from It. This Ancient One is unborn, eternal, everlasting. It is not slain even though the body is slain.

XIX

If the slayer thinks that he slays, or if the slain thinks that he is slain, both of these know not. For It neither slays nor is It slain.

XX

The Self is subtler than the subtle, greater than the great; It dwells in the heart of each living being. He who is free from desire and free from grief, with mind and senses tranquil, beholds the glory of the Atman.

Although this Atman dwells in the heart of every living being, yet It is not perceived by ordinary mortals because of Its subtlety. It cannot be perceived by the senses; a finer spiritual sight is required. The heart must be pure and freed from every unworthy selfish desire; the thought must be indrawn from all external objects; mind and body must be under control; when the whole being thus becomes calm and serene, then it is possible to perceive that effulgent Atman. It is subtler than the subtle, because It is the invisible essence of every thing; and It is greater than the great because It is the boundless, sustaining power of the whole universe; that upon which all existence rests.

XXI

Though sitting, It travels far; though lying, It goes everywhere.

Who else save me is fit to know that G.o.d, who is (both) joyful and joyless?

The Self is all-pervading, hence It is that which sits still and that which travels, that which is active and that which is inactive. It is both stationary and moving, and It is the basis of all forms of existence; therefore whatever exists in the universe, whether joy or joylessness, pleasure or pain, must spring from It. Who is better able to know G.o.d than I myself, since He resides in my heart and is the very essence of my being?

Such should be the att.i.tude of one who is seeking.

XXII

The wise who know the Self, bodiless, seated within perishable bodies, great and all- pervading, grieve not.

Then a wise man through the practice of discrimination has seen clearly the distinction between body and Soul, he knows that his true Self is not the body, though It dwells in the body. Thus realizing the indestructible, all-pervading nature of his real Self, he surmounts all fear of death or loss, and is not moved even by the greatest sorrow.

XXIII

This Self cannot be attained by study of the Scriptures, nor by intellectual perception, nor by frequent hearing (of It); He whom the Self chooses, by him alone is It attained. To him the Self reveals Its true nature.

We may imagine that by much study we can find out G.o.d; but merely hearing about a thing and gaining an intellectual comprehension of it does not mean attaining true knowledge of it. Knowledge only comes through direct perception, and direct perception of G.o.d is possible for those alone who are pure in heart and spiritually awakened. Although He is alike to all beings and His mercy is on all, yet the impure and worldy-minded do not get the blessing, because they do not know how to open their hearts to it. He who longs for G.o.d, him the Lord chooses; because to him alone can He reveal His true nature.

XXIV

He who has not turned away from evil conduct, whose senses are uncontrolled, who is not tranquil, whose mind is not at rest, he can never attain this Atman even by knowledge.

Yama having first described what the Atman is, now tells us how to attain It.

man must try to subdue his lower nature and gain control over the body and senses. e must conquer the impure selfish desires which now disturb the serenity of his mind, that it may grow calm and peaceful. In other words, he must live the life and develop all spiritual qualities in order to perceive the Atman.

XXV

Who then can know where is this mighty Self? He (that Self) to whom the Brahmanas and Kshatriyas are but food and death itself a condiment.

This text proclaims the glory and majesty of the Supreme. The Brahmanas stand for spiritual strength, the Kshatriyas for physical strength, yet both are overpowered by His mightiness. Life and death alike are food for Him. As the light of the great sun swallows up all the lesser lights of the universe, similarly all worlds are lost in the effulgence of the Eternal Omnipresent Being.

Part Third

I

There are two who enjoy the fruits of their good deeds in the world, having entered into the cave of the heart, seated (there) on the highest summit. The knowers of Brahman call them shadow and light. So also (they are called) by householders who perform five fire- sacrifices or three Nachiketa fire-sacrifices.

Here the two signify the Higher Self and the lower self, dwelling in the innermost cave of the heart. The Seers of Truth, as well as householders who follow the path of rituals and outer forms with the hope of enjoying the fruits of their good deeds, both proclaim that the Higher Self is like a light and the lower self like a shadow. When the Truth shines clearly in the heart of the knower, then he surmounts the apparent duality of his nature and becomes convinced that there is but One, and that all outer manifestations are nothing but reflections or projections of that One.

II

May we be able to learn that Nachiketa fire-sacrifice, which is a bridge for those who perform sacrifice. May we also know the One, who is the highest imperishable Brahman for those who desire to cross over to the other sh.o.r.e which is beyond fear.