az : Kaṭha Upaniṣad, I.3

az : Kaṭha Upaniṣad, I.3

 

az : Kaṭha Upaniṣad, I.3.

 
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abar do grīv, āzend ī rah


1) do hend kē xvārend ahlāyīh ped šahr ī hukunišnīh, kē mānend andar rāzīg gyāg (ī ast dil) ud abardum nēmag (ī ast vahišt rōšn). u-šān sāyāg ud rōšn gōbed dānāg ī dēn (bráhman), anīz ōy kē dāred panz ātaš, ud ōy kē se jār ātaš ī nāciketá abrōzed.
 
2) zōr-amān bād ped ātaš ī nāciketá, hān ī puhl ī avēšān kē yazend, dēn ī asazišnīg ī abardum, ud dūr kanārag (pār) ī abēbīmīh.
 
3) grīv (ruvān) rah xvadāy dān, ud tan rah; bōy (uš) vardyōn rahbar dān, ud menišn ēvāz lagām.
 
4) gōbend abar sohišnān kū asp (ī rah); ud xīr ī sohišn pand (ī aspān aziš viderend); grīv ud sohišn ud menišn ka āyuxtag, ōy bōxtag –ēdōn gōbend šnāsagān.
 
5) kē dušdānāg baved, u-š menišn hamē afrayuxt, sohišn ī ōy cōn asp ī afrahādag kē framān ī rahbar nē bared.
 
6) bē ōy kē hudānāg baved, u-š menišn hamē frayuxt, sohišn ī ōy cōn asp ī hufrahādag kē framān ī rahbar bē bared.
 
7) kē dušdānāg baved ud abēmenišn ud nē-pāk, ō hān pāyag nē rased, bē ped gētīg (saṁsāra) viyābānīg baved.
 
8) bē ōy kē hudānāg baved ud abāgmenišn ud hamē pāk, ō hān pāyag rased kū abāz nē zāyed.
 
9) ōy mard kē rāy dānišn rahbar ast ud menišn lagām, ō hanzām ī rāh rased, ō abardum gāh ī Viṣṇu1.
 
10) par sohišnān rōn xīr (ī gētīg); ud par xīrān rōn menišn. par menišn rōn bōy; ud par bōy rōn grīv meh.
 
11) par grīv meh rōn apēdāg (gōhr); ud par apēdāg rōn mardōm (puruṣa).
par mardōm ēc tis nēst. ēd ī hanzām; ēd ī sarhanzām (ī rāh).
 
12) ōy (ī mardōm) ped nihān andar harv ast, ud nē pēdāg ped (cašm) vēnišn, bē-š kundāg šāyed dīdan ī bārīg ī tēzvēn ī bavandag-dānišn.
 
 
 
1) ṛtam pibantau sukṛtasya loke guhām praviṣṭau parame parārdʰe cʰāyātapau brahmavido vadanti pañcāgnayo ye ca triṇāciketāḥ
 
 
2) yaḥ setur ījānānām akṣaram brahma yat param abʰayaṃ titīrṣatām pāram nāciketaṁ śakemahi
 
 
3) ātmānaṁ ratʰinaṁ viddʰi śarīraṁ ratʰam eva tu buddʰiṁ tu sāratʰiṁ viddʰi manaḥ pragraham eva ca
 
4) indriyāṇi hayān āhur viṣayāms teṣu gocarān ātmendriyamanoyuktam bʰoktety āhur manīṣiṇaḥ
 
 
5) yas tv avijñānavān bʰavaty ayuktena manasā sadā tasyendriyāṇy avaśyāni duṣṭāśvā iva sāratʰeḥ
 
6) yas tu vijñānavān bʰavati yuktena manasā sadā tasyendriyāṇi vaśyāni sadaśvā iva sāratʰeḥ
 
7) yas tv avijñānavān bʰavaty amanaskas sadā ’ śuciḥ na sa tat padam āpnoti samsāraṃ cādʰigaccʰati
 
8) yas tu vijñānavān bʰavati samanaskas sadā śuciḥ sa tu tat padam āpnoti yasmāt bʰūyo na jāyate
 
9) vijñānasāratʰir yas tu manaḥ pragrahavān naraḥ so’dʰvanaḥ param āpnoti tad viṣṇoḥ paramam padam
 
10) indriyebʰyaḥ parā hy artʰā artʰebʰyaś ca param manaḥ manasaś ca parā buddʰir buddʰer ātmā mahān paraḥ
 
11) mahataḥ param avyaktam avyaktāt puruṣaḥ paraḥ puruṣān na paraṁ kiñcit sā kāṣṭʰā sā parā gatiḥ
 
 
12) eṣa sarveṣu bʰūteṣu gūḍʰo ’tmā na prakāśate dṛśyate tv agryayā buddʰyā sūkṣmayā sūkṣmadarśibʰiḥ
English
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3) “Regard the self (Skt. ātman) the chariot’s lord, and the body the chariot; regard consciousness (Skt. buddhi) the charioteer, and mind (Skt. manas) the reigns!
4) Regard the senses (Skt. indryāṇi) the horse, and the tangible (Skt. gocara) the way. The wise say: Blessed is the self who is united with the senses and the mind.
5) Who is uninformed, his mind is unorganized, and his senses not united, like bad horses for the charioteer.
6) Who is knowledgeable, his mind is organized and his senses united, like good horses for the charioteer.
7) Who is uninformed, his mind is without organization and impure, he will not reach (the best) station, and returns to the material life (Skt. saṃsāra).
8) He who is knowledgeable, his mind is with organization and pure, he will reach the state that he will not be reborn again.
9) The knowledgeable is like a charioteer who can fasten the reigns of mind, he will reach the end of the road, the highest station of Viṣṇu.
10) Beyond the senses are the things (Skt. arthā), beyond the things is the mind. beyond the mind is consciousness, beyond consciousness is the great self (Skt. ātmā mahān).
11) Beyond the great is the invisible (Skt. avyakta), and beyond the invisible is Puruṣa. Beyond Puruṣa is nothingness. It is the completion (Skt. kāṣthā). It is the final step.”
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