I

The Self-existent created the senses out-going; for this reason man sees the external, but not the inner Atman (Self). Some wise man, however, desiring immortality, with eyes turned away (from the external) sees the Atman within.

In the last chapter the Ruler of Death instructed Nachiketas regarding the nature and glory of the Self. Now he shows the reason why the Self is not seen by the majority. It is because man's mind is constantly drawn outward through the channels of his senses, and this prevents his seeing the inner Self (Pratyagatman); but now and then a seeker, wiser than others, goes within and attains the vision of the undying Self.

II

Children (the ignorant) pursue external pleasures; (thus) they fall into the wide- spread snare of death. But the wise, knowing the nature of immortality, do not seek the permanent among fleeting things.

Those who are devoid of discrimination and fail to distinguish between real and unreal, the fleeting and the permanent, set their hearts on the changeable things of this world; hence they entangle themselves in the net of insatiable desire, which leads inevitably to disappointment and suffering. To such, death must seem a reality because they identify themselves with that which is born and which dies. But the wise, who see deeper into the nature of things, are no longer deluded by the charm of the phenomenal world and do not seek for permanent happiness among its pa.s.sing enjoyments.

III

That by which one knows form, taste, smell, sound, touch and sense enjoyments, by That also one knows whatever remains (to be known). This verily is That (which thou hast asked to know).

IV

That by which a mortal perceives, both in dream and in waking, by knowing that great all-pervading Atman the wise man grieves no more.

In these verses the teacher tries to make plain that all knowledge, as well as all sense perception, in every state of consciousness--sleeping, dreaming or waking--is possible only because the Self exists. There can be no knowledge or perception independent of the Self. Wise men, aware of this, identify themselves with their Higher Self and thus transcend the realm of grief.

V

He who knows this Atman, the honey-eater (perceiver and enjoyer of objects), ever near, as the lord of the past and future, fears no more. This verily is That.

VI

He who sees Him seated in the five elements, born of Tapas (fire of Brahman), born before water; who, having entered the cave of the heart, abides therein --this verily is That.

This verse indicates that He, the Great Self, is the cause of all created objects. According to the Vedas, His first manifestation was Brahma, the Personal G.o.d or Creator, born of the fire of wisdom. He existed before the evolution of the five elements-- earth, water, fire, air and ether; hence He was "born before water." He is the Self dwelling in the hearts of all creatures.

VII

He who knows Aditi, who rises with Prana (the Life Principle), existent in all the Devas; who, having entered into the heart, abides there; and who was born from the elements--this verily is That.

This verse is somewhat obscure and seems like an interpolated amplification of the preceding verse.

VIII

Tje all-seeing fire which exists hidden in the two sticks, as the foetus is well-guarded in the womb by the mother, (that fire) is to be worshipped day after day by wakeful seekers (after wisdom), as well as by sacrificers. This verily is That.

Fire is called all-seeing because its light makes everything visible. In Vedic sacrifices the altar fire was always kindled by rubbing together two sticks of a special kind of wood called Arani. Because fire was regarded as one of the most perfect symbols of Divine wisdom, it was to be worshipped by all seekers after Truth, whether they followed the path of meditation or the path of rituals.

IX

From whence the sun rises, and whither it goes at setting, upon That all the Devas depend. No one goes beyond That. This verily is That.

X

What is here (in the visible world), that is there (in the invisible); he who sees difference (between visible and invisible) goes from death to death.

XI

By mind alone this is to be realized. There is no difference whatever (between visible and invisible). He who sees difference here (between these) goes from death to death.

In the sight of true wisdom, there is no difference between the creator and the created. Even physical science has come to recognize that cause and effect are but two aspects of one manifestation of energy. He who fails to see this, being engrossed in the visible only, goes from death to death; because he clings to external forms which are perishable. Only the essence which dwells within is unchangeable and imperishable. This knowledge of the oneness of visible and invisible, however, cannot be acquired through sense-perception. It can only be attained by the purified mind.

XII

The Purusha (Self), of the size of a thumb, resides in the middle of the body as the lord of the past and the future, (he who knows Him) fears no more. This verily is That.

The seat of the Purusha is said to be the heart, hence It "resides in the middle of the body." Although It is limitless and all-pervading, yet in relation to Its abiding-place It is represented as limited in extension, "the size of a thumb." This refers really to the heart, which in shape may be likened to a thumb. s light is everywhere, yet we see it focused in a lamp and believe it to be there only; similarly, although the life-current flows everywhere in the body, the heart is regarded as peculiarly its seat.

XIII

That Purusha, of the size of a thumb, is like a light without smoke, lord of the past and the future. He is the same today and tomorrow. This verily is That.

In this verse the teacher defines the effulgent nature of the Soul, whose light is pure like a flame without smoke. He also answers the question put by Nachiketas as to what happens after death, by declaring that no real change takes place, because the Soul is ever the same.

XIV

As rain water, (falling) on the mountain top, runs down over the rocks on all sides; similarly, he who sees difference (between visible forms) runs after them in various directions.

XV

O Gautama (Nachiketas), as pure water poured into pure water becomes one, so also is it with the Self of an illumined Knower (he becomes one with the Supreme).

Part Fifth