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(With You and Without You)

Published 1986, written by Ann Martin .

Aesop's Fables

The Dog and the Shadow

It happened that a Dog had got a piece of meat and was carrying it home in his mouth to eat it in peace. Now on his way home he had to cross a plank lying across a running brook. As he crossed, he looked down and saw his own shadow reflected in the water beneath. Thinking it was another dog with another piece of meat, he made up his mind to have that also. So he made a snap at the shadow in the water, but as he opened his mouth the piece of meat fell out, dropped into the water and was never seen more.

'beware lest you lose the substance by grasping at the shadow.'

The Ant and the Grasshopper

In a field one summer's day a Grasshopper was hopping about, chirping and singing to its heart's content. An Ant passed by, bearing along with great toil an ear of corn he was taking to the nest.

'Why not come and chat with me,' said the Grasshopper, 'instead of toiling and moiling in that way?'

'I am helping to lay up food for the winter,' said the Ant, 'and recommend you to do the same.'

'Why bother about winter?' said the Grasshopper; 'we have got plenty of food at present.' But the Ant went on its way and continued its toil. When the winter came the Grasshopper had no food, and found itself dying of hunger, while it saw the ants distributing every day corn and grain from the stores they had collected in the summer. Then the Grasshopper knew

'it is best to prerare for the days of necessity.'

The Wolf in Sheep's Clothing

A wolf found great difficulty in getting at the sheep owing to the vigilance of the shepherd and his dogs. But one day it found the skin of a sheep that had been flayed and thrown aside, so it put it on over its own pelt and strolled down among the sheep. The Lamb that belonged to the sheep, whose skin the Wolf was wearing, began to follow the Wolf in the Sheep's clothing; so, leading the Lamb a little apart, he soon made a meal off her, and for some time he succeeded in deceiving the sheep, and enjoying hearty meals.

'appearances are deceptive.'

The Shepherd's Boy

There was once a young Shepherd Boy who tended his sheep at the foot of a mountain near a dark forest. It was rather lonely for him all day, so he thought upon a plan by which he could get a little company and some excitement. He rushed down towards the village calling out 'Wolf, Wolf,' and the villagers came out to meet him, and some of them stopped with him for a considerable time. This pleased the boy so much that a few days afterwards he tried the same trick, and again the villagers came to his help. But shortly after this a Wolf actually did come out from the forest, and began to worry the sheep, and the boy of course cried out 'Wolf, Wolf,' still louder than before. But this time the villagers, who had been fooled twice before, thought the boy was again deceiving them, and nobody stirred to come to his help. So the Wolf made a good meal off the boy's flock, and when the boy complained, the wise man of the village said:

'a liar will not be believed, even when he speaks the truth.'

The Goose with the Golden Eggs

One day a countryman going to the nest of his Goose found there an egg all yellow and glittering. When he took it up it was as heavy as lead and he was going to throw it away, because he thought a trick had been played upon him. But he took it home on second thoughts, and soon found to his delight that it was an egg of pure gold. Every morning the same thing occurred, and he soon became rich by selling his eggs. As he grew rich he grew greedy; and thinking to get at once all the gold the Goose could give, he killed it and opened it only to find,—nothing.

'greed oft o'erreaches itself.'

The Fox, the Cock, and the Dog

One moonlight night a Fox was prowling about a farmer's hencoop, and saw a Cock roosting high up beyond his reach. 'Good news, good news!' he cried.

'Why, what is that?' said the Cock.

'King Lion has declared a universal truce. No beast may hurt a bird henceforth, but all shall dwell together in brotherly friendship.'

'Why, that is good news,' said the Cock; 'and there I see some one coming, with whom we can share the good tidings.' And so saying he craned his neck forward and looked afar off.

'What is it you see?' said the Fox.

'It is only my master's Dog that is coming towards us. What, going so soon?' he continued, as the Fox began to turn away as soon as he had heard the news. 'Will you not stop and congratulate the Dog on the reign of universal peace?'

'I would gladly do so,' said the Fox, 'but I fear he may not have heard of King Lion's decree.'

'cunning often outwits itself.'

The Wind and the Sun

The Wind and the Sun were disputing which was the stronger. Suddenly they saw a traveller coming down the road, and the Sun said: 'I see a way to decide our dispute. Whichever of us can cause that traveller to take off his cloak shall be regarded as the stronger. You begin.' So the Sun retired behind a cloud, and the Wind began to blow as hard as it could upon the traveller. But the harder he blew the more closely did the traveller wrap his cloak round him, till at last the Wind had to give up in despair. Then the Sun came out and shone in all his glory upon the traveller, who soon found it too hot to walk with his cloak on.

'kindness effects more than severity.'

The Man, the Boy, and the Donkey

A man and his son were once going with their Donkey to market. As they were walking along by its side a countryman passed them and said: 'You fools, what is a Donkey for but to ride upon?'

So the Man put the Boy on the Donkey and they went on their way. But soon they passed a group of men, one of whom said: 'See that lazy youngster, he lets his father walk while he rides.'

So the Man ordered his Boy to get off, and got on himself. But they hadn't gone far when they passed two women, one of whom said to the other: 'Shame on that lazy lout to let his poor little son trudge along.'

Well, the Man didn't know what to do, but at last he took his Boy up before him on the Donkey. By this time they had come to the town, and the passers-by began to jeer and point at them. The Man stopped and asked what they were scoffing at. The men said: 'Aren't you ashamed of yourself for overloading that poor Donkey of yours—you and your hulking son?'

The Man and Boy got off and tried to think what to do. They thought and they thought, till at last they cut down a pole, tied the Donkey's feet to it, and raised the pole and the Donkey to their shoulders. They went along amid the laughter of all who met them till they came to Market Bridge, when the Donkey, getting one of his feet loose, kicked out and caused the Boy to drop his end of the pole. In the struggle the Donkey fell over the bridge, and his fore-feet being tied together he was drowned.

'That will teach you,' said an old man who had followed them:

'please all, and you will please none.'

The Milkmaid and Her Pail

Patty the Milkmaid was going to market carrying her milk in a Pail on her head. As she went along she began calculating what she would do with the money she would get for the milk. 'I'll buy some fowls from Farmer Brown,' said she, 'and they will lay eggs each morning, which I will sell to the parson's wife. With the money that I get from the sale of these eggs I'll buy myself a new dimity frock and a chip hat; and when I go to market, won't all the young men come up and speak to me! Polly Shaw will be that jealous; but I don't care. I shall just look at her and toss my head like this.' As she spoke she tossed her head back, the Pail fell off it and all the milk was spilt. So she had to go home and tell her mother what had occurred.

'Ah, my child,' said the mother,

From Selected Fables

By Jean de La Fontaine

Fable XI
The Fox and the Grapes

A starving fox—a Gascon, Normans claim,
But Gascons say a Norman—saw a cluster
Of luscious-looking grapes of purplish lustre
Dangling above him on a trellis-frame.
He would have dearly liked them for his lunch,
But when he tried and failed to reach the bunch:
'Ah well, it's more than likely they're not sweet—
Good only for green fools to eat!'

Wasn't he wise to say they were unripe
Rather than whine and gripe?


Fable III
The Little Fish and the Angler

A little fish will grow,
Providing that God gives it time to, fatter;
But to let a tiddler go
And wait for that to happen in my view
Is a silly thing to do.
To catch fish twice isn't a simple matter.

One day a carp, still very young and small,
Was caught by an angler on the riverside.
'Well,' said the man, examining his haul,
'Everything counts. There's a delicious meal
Building up here. We'll pop it in our creel.'
The poor carp in his squeaky fashion cried:
'What are you going to do with me? For you
Half a mouthful's all I can provide.
Let me grow up, and by and by
I'll see to it that I'm caught
By you again, and then I'm sure to be bought
By some greedy tax-man from the Revenue
For a good price. If not, you'll have to try
To catch a hundred other fish
Of my size to make up a dish.
Some dish! Trust me, it'll be a paltry feast.'
'Paltry? So be it,' said the man.
'My fine and fishy friend, though you can preach
As well as any priest,
For all your powers of speech
Tonight you end up in my frying-pan.'

A bird in the hand is reckoned
Worth two that you haven't yet shot.
The first bag's certain, the second
Is not.


Fable XII
The Doctors

Dr It-can't-be-helped and Dr It-can
Met at the bedside of an ailing man.
The latter—though his colleague's grim prognosis
Was that the sufferer would soon be seeing
His ancestors—took a more hopeful view.
Opinions disagreeing
As to medicaments and doses

And Dr It-can't-be-helped's having prevailed,
Their patient failed
And paid mortality its due.

And so, considered either way,
Medical knowledge won the day.
'There,' said the first, 'he's dead—
Exactly as I prophesied!'
'If he'd trusted me,' the other replied,
'He'd still have years of life ahead.'


Fable XIII
The Hen Who Laid Golden Eggs

When greed attempts to win all, greed
Loses all. In support I only need
Cite the old story we've all heard
Of the man who owned a hen that used to lay
A gold egg every day.
Convinced her gizzard was a treasure-vault,
He killed and opened up the bird,
Only to find an average specimen
Of egg-producing hen.
Thus he destroyed
Through his own fault
The great bonanza he'd enjoyed.

For grabbers here's a pretty warning.
In recent years it's been a common sight
To see men ruined overnight
Who tried to make a fortune before morning.


Fable XIV
The Donkey Who Was Carrying Holy Relics

Carrying holy relics in a procession,
An ass imagined: 'All this homage belongs
To me, the incense and the songs
Are in my honour'—an impression
Which made him look ridiculously proud,
Till someone in the crowd,
Noticing his delusion, said:
‘Dear Mr Donkey, you must rid your head
Of this mad vanity.
It's the saint's image and not you
To whom the adoration's due:
The glory all belongs to Christianity.'

When magistrates are asses, we salute
The Law's regalia, not the dressed-up brute.


Fable XV
The Rat and the Elephant

Having ideas above one's station
Is very common in France. One often sees
A man behaving with a lordly air
Who's actually a tradesman or a mayor.
It's a typically French disease,
This stupid vanity, peculiar to our nation.
Spaniards are vain, but not in the same way.
Their pride strikes me as, in a word,
Far crazier but less absurd.
Let me give you an illustration:
It might do as well as another to point out what I have to say.

An exceptionally small rat,
Seeing an elephant who was exceptionally fat,
Scoffed
At the somewhat leisurely pace
Of that beast of honourable and ancient race,
Who was carrying massive tackle aloft.
A sultan in all his glory,
Pilgrimage-bound, in a three-storey
Howdah, was en voyage, complete
With household slaves, sultana, parakeet,
Pet monkey, dog and cat.
The rat thought it amazing
That an awed crowd should be gazing
At that ponderous bulk. 'As if,' fumed Rat,
'The respect that each of us is worth
Depends on how much space we occupy on earth!
What do you people see in him to marvel at?
Is this the great bogey that makes children scream?
Small though we are, we rats esteem
Ourselves as every bit
As good as elephants.' He was warming to his theme,
But the cat, bounding from his wicker frame,
In less time than it takes to say 'knife'
Made him run for his life,
Ready to admit
That elephants and rats are not the same.

Source: La Fontaine, Jean de. Selected Fables. Translated by James Michie. Penguin Books.

From Beowulf

Then there were again as at first strong words spoken in the hall, the people in gladness, the sound of a victorious folk, until, in a little while, the son of Healfdene wished to seek his evening rest. He knew of the battle in the high hall that had been plotted by the monster, plotted from the time that they might see the light of the sun until the night, growing dark over all things, the shadowy shapes of darkness, should come gliding, black under the clouds. The company all arose. Then they saluted each other, Hrothgar and Beowulf, and Hrothgar wished him good luck, control of the wine-hall, and spoke these words: “Never before, since I could raise hand and shield, have I entrusted to any man the great hall of the Danes, except now to you. Hold now and guard the best of houses: remember your fame, show your great courage, keep watch against the fierce foe. You will not lack what you wish if you survive that deed of valor.”

THE FIGHT WITH GRENDEL

(X.) Then Hrothgar went out of the hall with his company of warriors, the protector of the Scyldings. The war-chief would seek the bed of Wealhtheow the queen. The King of Glory—as men had learned—had appointed a hall-guard against Grendel; he had a special mission to the prince of the Danes: he kept watch against monsters.

And the man of the Geats had sure trust in his great might, the favor of the Ruler. Then he took off his shirt of armor, the helmet from his head, handed his embellished sword, best of irons, to an attendant, bade him keep guard over his war-gear. Then the good warrior spoke some boast-words before he went to his bed, Beowulf of the Geats: “I claim myself no poorer in war-strength, war works, than Grendel claims himself. Therefore I will not put him to sleep with a sword, so take away his life, though surely I might. He knows no good tools with which he might strike against me, cut my shield in pieces, though he is strong in fight. But we shall forgo the sword in the night—if he dare seek war without weapon—and then may wise God, Holy Lord, assign glory on whichever hand seems good to Him.”

The battle-brave one laid himself down, the pillow received the earl's head, and about him many a brave seaman lay down to hall-rest. None of them thought that he would ever again seek from there his dear home, people or town where he had been brought up; for they knew that bloody death had carried off far too many men in the wine-hall, folk of the Danes. But the Lord granted to weave for them good fortune in war, for the folk of the Weather-Geats, comfort and help that they should quite overcome their foe through the might of one man, through his sole strength: the truth has been made known that mighty God has always ruled mankind.

There came gliding in the black night the walker in darkness. The warriors slept who should hold the horned house—all but one. It was known to men that when the Ruler did not wish it the hostile creature might not drag them away beneath the shadows. But he, lying awake for the fierce foe, with heart swollen in anger awaited the outcome of the fight.

(XI.) Then from the moor under the mist-hills Grendel came walking, wearing God's anger. The foul ravager thought to catch some one of mankind there in the high hall. Under the clouds he moved until he could see most clearly the wine-hall, treasure-house of men, shining with gold. That was not the first time that he had sought Hrothgar's home. Never before or since in his life-days did he find harder luck, hardier hall-thanes. The creature deprived of joy came walking to the hall. Quickly the door gave way, fastened with fire-forged bands, when he touched it with his hands. Driven by evil desire, swollen with rage, he tore it open, the hall's mouth. After that the foe at once stepped onto the shining floor, advanced angrily. From his eyes came a light not fair, most like a flame. He saw many men in the hall, a band of kinsmen all asleep together, a company of war-men. Then his heart laughed: dreadful monster, he thought that before the day came he would divide the life from the body of every one of them, for there had come to him a hope of full-feasting. It was not his fate that when that night was over he should feast on more of mankind.

The kinsman of Hygelac, mighty man, watched how the evildoer would make his quick onslaught. Nor did the monster mean to delay it, but, starting his work, he suddenly seized a sleeping man, tore at him ravenously, bit into his bone-locks, drank the blood from his veins, swallowed huge morsels; quickly he had eaten all of the lifeless one, feet and hands. He stepped closer, then felt with his arm for the brave-hearted man on the bed, reached out towards him, the foe with his hand; at once in fierce response Beowulf seized it and sat up, leaning on his own arm. Straightway the fosterer of crimes knew that he had not encountered on middle-earth, anywhere in this world, a harder hand-grip from another man. In mind he became frightened, in his spirit: not for that might he escape the sooner. His heart was eager to get away, he would flee to his hiding-place, seek his rabble of devils. What he met there was not such as he had ever before met in the days of his life. Then the kinsman of Hygelac, the good man, thought of his evening's speech, stood upright and laid firm hold on him: his fingers cracked. The giant was pulling away, the earl stepped forward. The notorious one thought to move farther away, wherever he could, and flee his way from there to his fen-retreat; he knew his fingers' power to be in a hateful grip. That was a painful journey that the loathsome despoiler had made to Heorot. The retainers' hall rang with the noise—terrible drink for all the Danes, the house-dwellers, every brave man, the earls. Both were enraged, fury-filled, the two who meant to control the hall. The building resounded. Then was it much wonder that the wine-hall withstood them joined in fierce fight, that it did not fall to the ground, the fair earth-dwelling; but it was so firmly made fast with iron bands, both inside and outside, joined by skillful smith-craft. There started from the floor—as I have heard say—many a mead-bench, gold-adorned, when the furious ones fought. No wise men of the Scyldings ever before thought that any men in any manner might break it down, splendid with bright horns, have skill to destroy it, unless flame should embrace it, swallow it in fire. Noise rose up, sound strange enough. Horrible fear came upon the North-Danes, upon every one of those who heard the weeping from the wall, God's enemy sing his terrible song, song without triumph—the hellslave bewail his pain. There held him fast he who of men was strongest of might in the days of this life.

(XII.) Not for anything would the protector of warriors let the murderous guest go off alive: he did not consider his life-days of use to any of the nations. There more than enough of Beowulf's earls drew swords, old heirlooms, wished to protect the life of their dear lord, famous prince, however they might. They did not know when they entered the fight, hardy-spirited warriors, and when they thought to hew him on every side, to seek his soul, that not any of the best of irons on earth, no warsword, would touch the evil-doer: for with a charm he had made victory-weapons useless, every sword-edge. His departure to death from the time of this life was to be wretched; and the alien spirit was to travel far off into the power of fiends. Then he who before had brought trouble of heart to mankind, committed many crimes—he was at war with God—found that his body would do him no good, for the great-hearted kinsman of Hygelac had him by the hand. Each was hateful to the other alive. The awful monster had lived to feel pain in his body, a huge wound in his shoulder was exposed, his sinews sprang apart, his bone-locks broke. Glory in battle was given to Beowulf. Grendel must flee from there, mortally sick, seek his joyless home in the fenslopes. He knew the more surely that his life's end had come, the full number of his days. For all the Danes was their wish fulfilled after the bloody fight. Thus he who had lately come from far off, wise and stout-hearted, had purged Heorot, saved Hrothgar's house from affliction. He rejoiced in his night's work, a deed to make famous his courage. The man of the Geats had fulfilled his boast to the East-Danes; so too he had remedied all the grief, the malice-caused sorrow that they had endured before, and had had to suffer from harsh necessity, no small distress. That was clearly proved when the battle-brave man set the hand up under the curved roof—the arm and the shoulder: there all together was Grendel's grasp.

The Merciful

In the Name of God, the Compassionate, the Merciful

IT IS the Merciful who has taught the Koran.

He created man and taught him articulate speech. The sun and the moon pursue their ordered course. The plants and the trees bow down in adoration.

He raised the heaven on high and set the balance of all things, that you might not transgress that balance. Give just weight and full measure.

He laid the earth for His creatures, with all its fruits and blossom-bearing palm, chaff-covered grain and scented herbs. Which of your Lord's blessings would you deny?

He created man from potter's clay, and the jinn from smokeless fire. Which of your Lord's blessings would you deny?

THE LORD of the two easts is He, and the Lord of the two wests. Which of your Lord's blessings would you deny?

He has let loose the two oceans: they meet one another. Yet between them stands a barrier which they cannot overrun. Which of your Lord's blessings would you deny?

Pearls and corals come from both. Which of your Lord's blessings would you deny?

His are the ships that sail like mountains upon the ocean. Which of your Lord's blessings would you deny?

All that lives on earth is doomed to die. But the face of your Lord will abide for ever, in all its majesty and glory. Which of your Lord's blessings would you deny?

All who dwell in heaven and earth entreat Him. Each day some mighty task engages Him. Which of your Lord's blessings would you deny?

Mankind and jinn, We shall surely find the time to judge you! Which of your Lord's blessings would you deny?

Mankind and jinn, if you have power to penetrate the confines of heaven and earth, then penetrate them! But this you shall not do except with Our own authority. Which of your Lord's blessings would you deny?

Flames of fire shall be lashed at you, and molten brass. There shall be none to help you. Which of your Lord's blessings would you deny?

When the sky splits asunder, and reddens like a rose or stainèd leather (which of your Lord's blessings would you deny?), on that day neither man nor jinnee will be asked about his sins. Which of your Lord's blessings would you deny?

THE WRONGDOERS will be known by their looks; they shall be seized by their forelocks and their feet. Which of your Lord's blessings would you deny?

That is the Hell which the sinners deny. They shall wander between fire and water fiercely seething. Which of your Lord's blessings would you deny?

But for those that fear the majesty of their Lord there are two gardens (which of your Lord's blessings would you deny?) planted with shady trees. Which of your Lord's blessings would you deny?

Each is watered by a flowing spring. Which of your Lord's blessings would you deny?

Each bears every kind of fruit in pairs. Which of your Lord's blessings would you deny?

They shall recline on couches lined with thick brocade, and within reach will hang the fruits of both gardens. Which of your Lord's blessings would you deny?

Therein are bashful virgins whom neither man nor jinnee will have touched before. Which of your Lord's blessings would you deny?

Virgins as fair as corals and rubies. Which of your Lord's blessings would you deny?

Shall the reward of goodness be anything but good? Which of your Lord's blessings would you deny?

And beside these there shall be two other gardens (which of your Lord's blessings would you deny?) of darkest green. Which of your Lord's blessings would you deny?

A gushing fountain shall flow in each. Which of your Lord's blessings would you deny?

EACH PLANTED with fruit-trees, the palm and the pomegranate. Which of your Lord's blessings would you deny?

In each there shall be virgins chaste and fair. Which of your Lord's blessings would you deny?

Dark-eyed virgins sheltered in their tents (which of your Lord's blessings would you deny?) whom neither man nor jinnee will have touched before. Which of your Lord's blessings would you deny?

They shall recline on green cushions and fine carpets. Which of your Lord's blessings would you deny?

Katha Upanishad

Part 1

Vajasravasa gave away all his possessions at a sacrifice; but it was out of desire for heaven.

He had a son called Nachiketas who, although he was only a boy, had a vision of faith when the offerings were given and thus he thought:

‘This poor offering of cows that are too old to give milk and too weak to eat grass or drink water must lead to a world of sorrow.’

And he thought of offering himself, and said to his father: ‘Father, to whom will you give me?’ He asked once, and twice, and three times; and then his father answered in anger: ‘I will give you to Death.’

Nachiketas. At the head of many I go, and I go in the midst of many. What may be the work of Death that today must be done through me?

Remember how the men of old passed away, and how those of days to come will also pass away: a mortal ripens like corn, and like corn is born again.

Nachiketas had to wait three nights without food in the abode of Yama, the god of death.

A Voice. As the spirit of fire a Brahmin comes to a house: bring the offering of water, O god of Death.

How unwise is the man who does not give hospitality to a Brahmin! He loses his future hopes, his past merits, his present possessions: his sons and his all.

Death. Since you have come as a sacred guest to my abode, and you have had no hospitality for three nights, choose then three boons.

Nachiketas. May my father's anger be appeased, and may he remember me and welcome me when I return to him. Let this be my first boon.

Death. By my power your father will remember you and love you as before; and when he sees you free from the jaws of death, sweet will be his sleep at night.

Nachiketas. There is no fear in heaven: old age and death are not there. The good, beyond both, rejoice in heaven, beyond hunger and thirst and sorrow.

And those in heaven attain immortality. You know, O Death, that sacred fire which leads to heaven. Explain it to me, since I have faith. Be this my second boon.

Death. I know, Nachiketas, that sacred fire which leads to heaven. Listen. That fire which is the means of attaining the infinite worlds, and is also their foundation, is hidden in the sacred place of the heart.

And Death told him of the fire of creation, the beginning of the worlds, and of the altar of the fire-sacrifice, of how many bricks it should be built and how they should be placed. Nachiketas repeated the teaching. Death was pleased and went on:

A further boon I give you today. This fire of sacrifice shall be known by your name. Take also from me this chain of many forms.

One who lights three times this sacred fire, and attains union with the Three, and performs the three holy actions, passes beyond life and death; for then he knows the god of fire, the god who knows all things, and through knowledge and adoration he attains the peace supreme.

He who, knowing the Three, builds up the altar of fire-sacrifice and performs three times the sacrifice of Nachiketas, casts off the bonds of death and, passing beyond sorrow, finds joy in the regions of heaven.

This is the fire that leads to heaven which you chose as the second gift. Men will call it the fire-sacrifice of Nachiketas. Choose now the third boon.

Nachiketas. When a man dies, this doubt arises: some say ‘he is’ and some say ‘he is not.’ Teach me the truth.

Death. Even the gods had this doubt in times of old; for mysterious is the law of life and death. Ask for another boon. Release me from this.

Nachiketas. This doubt indeed arose even to the gods, and you say, O Death, that it is difficult to understand; but no greater teacher than you can explain it, and there is no other boon so great as this.

Death. Take horses and gold and cattle and elephants; choose sons and grandsons that shall live a hundred years. Have vast expanses of land, and live as many years as you desire.

Or choose another gift that you think equal to this, and enjoy it with wealth and long life. Be a ruler of this vast earth. I will grant you all your desires.

Ask for any wishes in the world of mortals, however hard to obtain. To attend on you I will give you fair maidens with chariots and musical instruments. But ask me not, Nachiketas, the secrets of death.

Nachiketas. All these pleasures pass away, O End of all! They weaken the power of life. And indeed how short is all life! Keep thy horses and dancing and singing.

Man cannot be satisfied with wealth. Shall we enjoy wealth with you in sight? Shall we live whilst you are in power? I can only ask for the boon I have asked.

When a mortal here on earth has felt his own immortality, could he wish for a long life of pleasures, for the lust of deceitful beauty?

Solve then the doubt as to the great beyond. Grant me the gift that unveils the mystery. This is the only gift Nachiketas can ask.

Part 2

Death. There is the path of joy, and there is the path of pleasure. Both attract the soul. Who follows the first comes to good; who follows pleasure reaches not the End.

The two paths lie in front of man. Pondering on them, the wise man chooses the path of joy; the fool takes the path of pleasure.

You have pondered, Nachiketas, on pleasures and you have rejected them. You have not accepted that chain of possessions wherewith men bind themselves and beneath which they sink.

There is the path of wisdom and the path of ignorance. They are far apart and lead to different ends. You are, Nachiketas, a follower of the path of wisdom: many pleasures tempt you not.

Abiding in the midst of ignorance, thinking themselves wise and learned, fools go aimlessly hither and thither, like blind led by the blind.

What lies beyond life shines not to those who are childish, or careless, or deluded by wealth. ‘This is the only world: there is no other,’ they say; and thus they go from death to death.

Not many hear of him; and of those not many reach him. Wonderful is he who can teach about him; and wise is he who can be taught. Wonderful is he who knows him when taught.

He cannot be taught by one who has not reached him; and he cannot be reached by much thinking. The way to him is through a Teacher who has seen him: He is higher than the highest thoughts, in truth above all thought.

This sacred knowledge is not attained by reasoning; but it can be given by a true Teacher. As your purpose is steady you have found him. May I find another pupil like you!

I know that treasures pass away and that the Eternal is not reached by the transient. I have thus laid the fire of sacrifice of Nachiketas, and by burning in it the transient I have reached the Eternal.

Before your eyes have been spread, Nachiketas, the fulfilment of all desire, the dominion of the world, the eternal reward of ritual, the shore where there is no fear, the greatness of fame and boundless spaces. With strength and wisdom you have renounced them all.

When the wise rests his mind in contemplation on our God beyond time, who invisibly dwells in the mystery of things and in the heart of man, then he rises above pleasures and sorrow.

When a man has heard and has understood and, finding the essence, reaches the Inmost, then he finds joy in the Source of joy. Nachiketas is a house open for thy Atman, thy God.

Nachiketas. Tell me what you see beyond right and wrong, beyond what is done or not done, beyond past and future.

Death. I will tell you the Word that all the Vedas glorify, all self-sacrifice expresses, all sacred studies and holy life seek. That Word is Om.

That Word is the everlasting Brahman: that Word is the highest End. When that sacred Word is known, all longings are fulfilled.

It is the supreme means of salvation: it is the help supreme. When that great Word is known, one is great in the heaven of Brahman.

Atman, the Spirit of vision, is never born and never dies. Before him there was nothing, and he is ONE for evermore. Never-born and eternal, beyond times gone or to come, he does not die when the body dies.

If the slayer thinks that he kills, and if the slain thinks that he dies, neither knows the ways of truth. The Eternal in man cannot kill: the Eternal in man cannot die.

Concealed in the heart of all beings is the Atman, the Spirit, the Self; smaller than the smallest atom, greater than the vast spaces. The man who surrenders his human will leaves sorrows behind, and beholds the glory of the Atman by the grace of the Creator.

Resting, he wanders afar; sleeping, he goes everywhere. Who else but my Self can know that God of joy and of sorrows?

When the wise realize the omnipresent Spirit, who rests invisible in the visible and permanent in the impermanent, then they go beyond sorrow.

Not through much learning is the Atman reached, not through the intellect and sacred teaching. It is reached by the chosen of him—because they choose him. To his chosen the Atman reveals his glory.

Not even through deep knowledge can the Atman be reached, unless evil ways are abandoned, and there is rest in the senses, concentration in the mind and peace in one's heart.

Who knows in truth where he is? The majesty of his power carries away priests and warriors, and death itself is carried away.

Part 3

In the secret high place of the heart there are two beings who drink the wine of life in the world of truth. Those who know Brahman, those who keep the five sacred fires and those who light the three-fold fire of Nachiketas call them ‘light’ and ‘shade.’

May we light the sacred fire of Nachiketas, the bridge to cross to the other shore where there is no fear, the supreme everlasting Spirit!

Know the Atman as Lord of a chariot; and the body as the chariot itself. Know that reason is the charioteer; and the mind indeed is the reins.

The horses, they say, are the senses; and their paths are the objects of sense. When the soul becomes one with the mind and the senses he is called ‘one who has joys and sorrows’.

He who has not right understanding and whose mind is never steady is not the ruler of his life, like a bad driver with wild horses.

But he who has right understanding and whose mind is ever steady is the ruler of his life, like a good driver with well-trained horses.

He who has not right understanding, is careless and never pure, reaches not the End of the journey; but wanders on from death to death.

But he who has understanding, is careful and ever pure, reaches the End of the journey, from which he never returns.

The man whose chariot is driven by reason, who watches and holds the reins of his mind, reaches the End of the journey, the supreme everlasting Spirit.

Beyond the senses are their objects, and beyond the objects is the mind. Beyond the mind is pure reason, and beyond reason is the Spirit in man.

Beyond the Spirit in man is the Spirit of the universe, and beyond is Purusha, the Spirit Supreme. Nothing is beyond Purusha: He is the End of the path.

The light of the Atman, the Spirit, is invisible, concealed in all beings. It is seen by the seers of the subtle, when their vision is keen and is clear.

The wise should surrender speech in mind, mind in the knowing self, the knowing self in the Spirit of the universe, and the Spirit of the universe in the Spirit of peace.

Awake, arise! Strive for the Highest, and be in the Light! Sages say the path is narrow and difficult to tread, narrow as the edge of a razor.

The Atman is beyond sound and form, without touch and taste and perfume. It is eternal, unchangeable, and without beginning or end: indeed above reasoning. When consciousness of the Atman manifests itself, man becomes free from the jaws of death.

The wise who can learn and can teach this ancient story of Nachiketas, taught by Yama, the god of death, finds glory in the world of Brahman.

He who, filled with devotion, recites this supreme mystery at the gathering of Brahmins, or at the ceremony of the Sradha for the departed, prepares for Eternity, he prepares in truth for Eternity.

Part 4

The Creator made the senses outward-going: they go to the world of matter outside, not to the Spirit within. But a sage who sought immortality looked within himself and found his own Soul.

The foolish run after outward pleasures and fall into the snares of vast-embracing death. But the wise have found immortality, and do not seek the Eternal in things that pass away.

This by which we perceive colours and sounds, perfumes and kisses of love; by which alone we attain knowledge; by which verily we can be conscious of anything:

This in truth is That.

When the wise knows that it is through the great and omnipresent Spirit in us that we are conscious in waking or in dreaming, then he goes beyond sorrow.

When he knows the Atman, the Self, the inner life, who enjoys like a bee the sweetness of the flowers of the senses, the Lord of what was and of what will be, then he goes beyond fear:

This in truth is That.

The god of creation, who in the beginning was born from the fire of thought before the waters were; who appeared in the elements and rests, having entered the heart:

This in truth is That.

The goddess of Infinity who comes as Life-power and Nature; who was born from the elements and rests, having entered the heart:

This in truth is That.

Agni, the all-knowing god of fire, hidden in the two friction fire-sticks of the holy sacrifice, as a seed of life in the womb of a mother, who receives the morning adoration of those who follow the path of light or the path of work:

This in truth is That.

Whence the rising sun does come, and into which it sets again; wherein all the gods have their birth, and beyond which no man can go:

This in truth is That.

What is here is also there, and what is there is also here.

Who sees the many and not the One, wanders on from death to death.

Even by the mind this truth is to be learned: there are not many but only One. Who sees variety and not the unity wanders on from death to death.

The soul dwells within us, a flame the size of a thumb. When it is known as the Lord of the past and the future, then ceases all fear:

This in truth is That.

Like a flame without smoke, the size of a thumb, is the soul; the Lord of the past and the future, the same both today and tomorrow:

This in truth is That.

As water raining on a mountain-ridge runs down the rocks on all sides, so the man who only sees variety of things runs after them on all sides.

But as pure water raining on pure water becomes one and the same, so becomes, O Nachiketas, the soul of the sage who knows.

Part 5

The pure eternal Spirit dwells in the castle of eleven gates of the body. By ruling this castle, man is free from sorrows and, free from all bondage, attains liberation.

‘In space he is the sun, and he is the wind and the sky; at the altar he is the priest, and the Soma wine in the jar. He dwells in men and in gods, in righteousness and in the vast heavens. He is in the earth and the waters and in the rocks of the mountains. He is Truth and Power.’

The powers of life adore that god who is in the heart, and he rules the breath of life, breathing in and breathing out.

When the ties that bind the Spirit to the body are unloosed and the Spirit is set free, what remains then?

This in truth is That.

A mortal lives not through that breath that flows in and that flows out. The source of his life is another and this causes the breath to flow.

I will now speak to you of the mystery of the eternal Brahman; and of what happens to the soul after death.

The soul may go to the womb of a mother and thus obtain a new body. It even may go into trees or plants, according to its previous wisdom and work.

There is a Spirit who is awake in our sleep and creates the wonder of dreams. He is Brahman, the Spirit of Light, who in truth is called the Immortal. All the worlds rest on that Spirit and beyond him no one can go:

This in truth is That.

As fire, though one, takes new forms in all things that burn, the Spirit, though one, takes new forms in all things that live. He is within all, and is also outside.

As the wind, though one, takes new forms in whatever it enters, the Spirit, though one, takes new forms in all things that live. He is within all, and is also outside.

As the sun that beholds the world is untouched by earthly impurities, so the Spirit that is in all things is untouched by external sufferings.

There is one Ruler, the Spirit that is in all things, who transforms his own form into many. Only the wise who see him in their souls attain the joy eternal.

He is the Eternal among things that pass away, pure Consciousness of conscious beings, the ONE who fulfils the prayers of many. Only the wise who see him in their souls attain the peace eternal.

‘This is That’—thus they realize the ineffable joy supreme. How can ‘This’ be known? Does he give light or does he reflect light?

There the sun shines not, nor the moon, nor the stars; lightnings shine not there and much less earthly fire. From his light all these give light, and his radiance illumines all creation.

Part 6

The Tree of Eternity has its roots in heaven above and its branches reach down to earth. It is Brahman, pure Spirit, who in truth is called the Immortal. All the worlds rest on that Spirit and beyond him no one can go:

This in truth is That.

The whole universe comes from him and his life burns through the whole universe. In his power is the majesty of thunder. Those who know him have found immortality.

From fear of him fire burns, and from fear of him the sun shines. From fear of him the clouds and the winds, and death itself, move on their way.

If one sees him in this life before the body passes away, one is free from bondage; but if not, one is born and dies again in new worlds and new creations.

Brahman is seen in a pure soul as in a mirror clear, and also in the Creator’s heaven as clear as light; but in the land of shades as remembrance of dreams, and in the world of spirits as reflections in trembling waters.

When the wise man knows that the material senses come not from the Spirit, and that their waking and sleeping belong to their own nature, then he grieves no more.

Beyond the senses is the mind, and beyond mind is reason, its essence. Beyond reason is the Spirit in man, and beyond this is the Spirit of the universe, the evolver of all.

And beyond is Purusha, all-pervading, beyond definitions. When a mortal knows him, he attains liberation and reaches immortality.

His form is not in the field of vision: no one sees him with mortal eyes. He is seen by a pure heart and by a mind and thoughts that are pure. Those who know him attain life immortal.

When the five senses and the mind are still, and reason itself rests in silence, then begins the Path supreme.

This calm steadiness of the senses is called Yoga. Then one should become watchful, because Yoga comes and goes.

Words and thoughts cannot reach him and he cannot be seen by the eye. How can he then be perceived except by him who says ‘He is’?

In the faith of ‘He is’ his existence must be perceived, and he must be perceived in his essence. When he is perceived as ‘He is,’ then shines forth the revelation of his essence.

When all desires that cling to the heart are surrendered, then a mortal becomes immortal, and even in this world he is one with Brahman.

When all the ties that bind the heart are unloosened, then a mortal becomes immortal. This is the sacred teaching.

One hundred and one subtle ways come from the heart. One of them rises to the crown of the head. This is the way that leads to immortality; the others lead to different ends.

Always dwelling within all beings is the Atman, the Purusha, the Self, a little flame in the heart. Let one with steadiness withdraw him from the body even as an inner stem is withdrawn from its sheath. Know this pure immortal light; know in truth this pure immortal light.

And Nachiketas learnt the supreme wisdom taught by the god of after-life, and he learnt the whole teaching of inner-union, of Yoga. Then he reached Brahman, the Spirit Supreme, and became immortal and pure. So in truth will anyone who knows his Atman, his higher Self.

Source: The Upanishads. Translated by Mascaró, Juan. Penguin Books.