1.1.14-18
लोकादिमग्निं तमुवाच तस्मै या इष्टका यावतीर्वा यथा वा। स चापि तत्प्रत्यवदद्यथोक्तं अथास्य मृत्युः पुनराह तुष्टः ॥१४॥
lokādim agniṁ tam uvāca tasmai yā iṣṭakā yāvatīr vā yathā vā. sa cāpi tat pratyavadad yathoktaṁ athāsya mṛtyuḥ punar āha tuṣṭaḥ ॥14॥
[लोकआदिम् (lokādim) - the primeval of the worlds; अग्निम् (agniṁ) - fire; तम् (tam) - him; उवाच (uvāca) - he told; तस्मै (tasmai) - to him; या (yā) - which; इष्टका (iṣṭakā) - bricks; यावत्यः (yāvatyaḥ) - how many; वा (vā) - or; यथा (yathā) - how; वा (vā) - or. सः (saḥ) - he; च (ca) - and; अपि (api) - also; तत् (tat) - that; प्रत्यवदत् (pratyavadat) - answered in return; यथोक्तम् (yathoktam) - as instructed. अथ (atha) - then; अस्य (asya) - to him; मृत्युः (mṛtyuḥ) - Death; पुनः (punaḥ) - again; आह (āha) - said; तुष्टः (tuṣṭaḥ) - being pleased.]
He explained to him the primeval fire of the worlds—what kind of bricks, how many, and how they are to be arranged. And he (Naciketas) too replied exactly as instructed. Then Death, being pleased, again spoke to him.
तमब्रवीत् प्रीयमाणो महात्मा वरं तवेहाद्य ददानि भूयः। तवैव नाम्ना भविताऽयमग्निः शृङ्कां चेमामनेकरूपां गृहाण ॥१५॥
tam abravīt prīyamāṇo mahātmā varaṁ tava iha adya dadāni bhūyaḥ। tava eva nāmnā bhavitā ayam agniḥ śṛṅkāṁ ca imām anekarūpāṁ gṛhāṇa ॥15॥
[तम् (tam) - to him; अब्रवीत् (abravīt) - said; प्रीयमाणः (prīyamāṇaḥ) - being pleased; महात्मा (mahātmā) - the great soul; वरम् (varam) - a boon; तव (tava) - to you; इह (iha) - here; अद्य (adya) - today; ददानि (dadāni) - I grant; भूयः (bhūyaḥ) - again; तव (tava) - your; एव (eva) - indeed; नाम्ना (nāmnā) - by name; भविता (bhavitā) - shall be; अयम् (ayam) - this; अग्निः (agniḥ) - fire; शृङ्काम् (śṛṅkām) - this chain; च (ca) - and; इमाम् (imām) - this; अनेकरूपाम् (anekarūpām) - having many forms; गृहाण (gṛhāṇa) - take.]
The great soul, being pleased, said to him: “Here today I grant you another boon. This fire shall be known by your name alone. Take this jewellery chain of intricate forms.”
त्रिनाचिकेतः त्रिभिरेत्य सन्धिं त्रिकर्मकृत् तरति जन्ममृत्यू। ब्रह्मजज्ञं देवमीड्यं विदित्वा निचाय्येमां शान्तिमत्यन्तमेति ॥१६॥
tri-nāciketaḥ tribhiḥ etya sandhiṁ tri-karma-kṛt tarati janma-mṛtyū। brahma-jajñaṁ devam īḍyaṁ viditvā nicāyyemāṁ śāntim atyantam eti ॥16॥
[त्रिनाचिकेतः (tri-nāciketaḥ) - the performer of the threefold Nāciketa rite; त्रिभिः (tribhiḥ) - through three (fires/acts); एत्य (etya) - having approached; सन्धिम् (sandhim) - union (with Brahman); त्रिकर्मकृत् (tri-karma-kṛt) - performer of the threefold karma; तरति (tarati) - crosses; जन्ममृत्यू (janma-mṛtyū) - birth and death; ब्रह्मजज्ञम् (brahma-jajñam) - knower of Brahman; देवं (devam) - the god; ईड्यम् (īḍyam) - worthy of praise; विदित्वा (viditvā) - having known; निचाय्य (nicāyya) - having properly established; इमाम् (imām) - this; शान्तिम् (śāntim) - peace; अत्यन्तम् (atyantam) - eternal; एति (eti) - attains.]
He who performs the threefold Nāciketa fire, having touched by threefold means, and the threefold actions, having approached and known the praiseworthy God who knows Brahman, crosses over birth and death, and, having rightly established this, attains supreme peace.
त्रिनाचिकेतः त्रयमेतद्विदित्वा य एवं विद्वान् चिनुते नाचिकेतम्। स मृत्युपाशान् पुरतः प्रणोद्य शोकातिगो मोदते स्वर्गलोके ॥१७॥
trināciketaḥ trayam etad viditvā ya evaṁ vidvān cinute nāciketam। sa mṛtyupāśān purataḥ praṇudya śokātigo modate svargaloke ॥17॥
[त्रि-नाचिकेतः (tri-nāciketaḥ) - one who has mastered the threefold (fire) of Naciketas; त्रयम् (trayam) - the three; एतत् (etat) - this; विदित्वा (viditvā) - having known; यः (yaḥ) - who; एवं (evaṁ) - thus; विद्वान् (vidvān) - the wise one; चिनुते (cinute) - selects; नाचिकेतम् (nāciketam) - the Naciketa fire (sacrifice); सः (saḥ) - he; मृत्युपाशान् (mṛtyupāśān) - the nooses of death; पुरतः (purataḥ) - in front; प्रणोद्य (praṇudya) - having cast off; शोकातिगः (śokātigaḥ) - beyond sorrow; मोदते (modate) - rejoices; स्वर्गलोके (svargaloke) - in the heavenly world;]
He who, knowing this threefold Naciketa fire, wisely chooses it — he casts off the nooses of death, transcends sorrow, and rejoices in the heavenly world.
एष तेऽग्निर्नाचिकेतः स्वर्ग्योऽयमवृणीथाः द्वितीयेन वरेण। एतमग्निं तवैव प्रवक्ष्यन्ति जनासः तृतीयं वरं नचिकेतो वृणीष्व ॥१८॥
eṣa te'gnir nāciketaḥ svargyo'yam avṛṇīthāḥ dvitīyena vareṇa. etam agniṁ tavaiva pravakṣyanti janāsaḥ tṛtīyaṁ varaṁ naciketo vṛṇīṣva ॥18॥
[एष (eṣa) - this; ते (te) - to you; अग्निः (agniḥ) - fire ritual; नाचिकेतः (nāciketaḥ) - O Naciketas; स्वर्ग्यः (svargyaḥ) - leading to heaven; अयम् (ayam) - this; अवृणीथाः (avṛṇīthāḥ) - you have chosen; द्वितीयेन (dvitīyena) - as the second; वरेण (vareṇa) - boon; एतम् (etam) - this; अग्निम् (agniṁ) - fire; तव (tava) - yours; एव (eva) - indeed; प्रवक्ष्यन्ति (pravakṣyanti) - will declare; जनासः (janāsaḥ) - people; तृतीयम् (tṛtīyam) - third; वरम् (varam) - boon; नचिकेतः (naciketaḥ) - O Naciketas; वृणीष्व (vṛṇīṣva) - choose;]
This is the fire (ritual), O Naciketas, that leads to heaven, which you have chosen as your second boon. This fire shall be declared by people as yours indeed. Now choose the third boon, O Naciketas.
Bhāṣya 1.1.14-18
He who properly understands Viṣṇu as the deity of the bricks, numbering 360, indeed becomes free. Threefold means are the path unopposed to the Vedas, and understanding the principles concerning the Lord as taught in the Vedas. The threefold actions are sacrifice, charity, and austerity.
स एव सर्वलोकादिः तं ज्ञात्वा मुच्यते ध्रुवम्॥
sa eva sarvalokādiḥ taṁ jñātvā mucyate dhruvam॥
[सः (saḥ) - he; एव (eva) - indeed; सर्वलोकादिः (sarvalokādiḥ) - the origin of all worlds; तम् (tam) - him; ज्ञात्वा (jñātvā) - having known; मुच्यते (mucyate) - is liberated; ध्रुवम् (dhruvam) - certainly.]
He alone is the origin of all worlds; having known him, one is certainly liberated."
इति च॥
iti ca॥
[इति (iti) - thus; च (ca) - and/ as well.]
- stated thus as well.
"या इष्टका या इष्टकादेवताः। इष्टकादेवतां विष्णुं षष्ठ्युत्तरशतत्रिकम्। यथावदेव विज्ञाय मुच्यते कर्मबन्धनात्॥"
"yā iṣṭakā yā iṣṭakādevatāḥ. iṣṭakādevatāṁ viṣṇuṁ ṣaṣṭhyuttaraśatatrikam. yathāvadeva vijñāya mucyate karmabandhanāt॥"
[या (yā) - which; इष्टका (iṣṭakā) - bricks; या (yā) - which; इष्टकादेवताः (iṣṭakādevatāḥ) - deities of the bricks. इष्टकादेवताम् (iṣṭakādevatām) - the deity of the bricks; विष्णुम् (viṣṇum) - Viṣṇu; षष्ठ्युत्तरशतत्रिकम् (ṣaṣṭhyuttaraśatatrikam) - 360 in number (three hundred plus sixty); यथावत् (yathāvat) - properly; एव (eva) - indeed; विज्ञाय (vijñāya) - having understood; मुच्यते (mucyate) - is freed; कर्मबन्धनात् (karmabandhanāt) - from the bondage of karma.]
"He who properly understands the bricks and their deities—Viṣṇu as the deity of the bricks, numbering 360—indeed becomes free from the bondage of karma."
इति च॥
iti ca॥
[इति (iti) - thus; च (ca) - and / as well.]
- stated thus as well.
त्रिभिरेत्य सन्धिम् वेदैरविरुद्धः वेदोक्तप्रकारेण भगवत्तत्वादिकं जानन्नित्यर्थः। त्रिकर्मकृत् यज्ञदानतपःकर्ता।
tribhiḥ etya sandhim vedaiḥ aviruddhaḥ vedokta-prakāreṇa bhagavat-tattvādikam jānan nityārthaḥ। tri-karma-kṛt yajña-dāna-tapaḥ-kartā॥
[त्रिभिः (tribhiḥ) - by three (means); एत्य (etya) - having reached; सन्धिम् (sandhim) - union; वेदैः (vedaiḥ) - by the Vedas; अविरुद्धः (aviruddhaḥ) - not opposed; वेदोक्तप्रकारेण (vedokta-prakāreṇa) - in the manner stated by the Vedas; भगवत्तत्वादिकम् (bhagavat-tattvādikam) - the nature of the Lord and so on; जानन् (jānan) - knowing; नित्यर्थः (nityārthaḥ) - is the constant meaning; त्रिकर्मकृत् (tri-karma-kṛt) - performer of threefold actions; यज्ञदानतपःकर्ता (yajña-dāna-tapaḥ-kartā) - one who performs sacrifice, charity, and austerity.]
The phrase 'tribhiḥ etya sandhim', i.e. having touched by threefold means, - conveys the path unopposed to the Vedas, and understanding the principles concerning the Lord as taught in the Vedas. A performer of the threefold action is one who engages in sacrifice, charity, and austerity.
"यज्ञदानतपः कर्म न त्याज्यं कार्यमेव तत्।"
"yajña-dāna-tapaḥ karma na tyājyaṁ kāryam eva tat।"
[यज्ञदानतपःकर्म (yajña-dāna-tapaḥ-karma) - the acts of sacrifice, charity, and austerity; न (na) - not; त्याज्यम् (tyājyaṁ) - to be given up; कार्यम् (kāryam) - must be done; एव (eva) - indeed; तत् (tat) - that.]
"The acts of sacrifice, charity, and austerity must not be abandoned; they are indeed to be performed."
इति वचनात्।
iti vacanāt।
[इति (iti) - thus; वचनात् (vacanāt) - from the proverb.]
- states the ancient proverb.
त्रयमेतत् "या इष्टका" इत्यादि।
trayam etat "yā iṣṭakā" ityādi।
[त्रयम् (trayam) - the three; एतत् (etat) - this; "या इष्टका" (yā iṣṭakā) - "this is the brick"; इत्यादि (ityādi) - and so on;]
This is the triad, as referred to in "yā iṣṭakā" (1.14-16) and similar passages.
"ब्रह्मेति वेद उद्दिष्टः तस्मात् व्यक्तो यतो हरिः। ब्रह्मजस्तेन कथितः स एव ज्ञोऽखिलज्ञतः॥"
"brahmeti veda uddiṣṭaḥ tasmāt vyakto yato hariḥ। brahmajas tena kathitaḥ sa eva jño'khilajñataḥ॥"
[ब्रह्म (brahma) - Brahman; इति (iti) - thus; वेद (veda) - the Veda; उद्दिष्टः (uddiṣṭaḥ) - declared; तस्मात् (tasmāt) - therefore; व्यक्तः (vyaktaḥ) - conveyed; यतः (yataḥ) - from whom; हरिः (hariḥ) - Hari; ब्रह्मजः (brahmajaḥ) -brahmajaḥ; तेन (tena) - by him; कथितः (kathitaḥ) - described; सः (saḥ) - he; एव (eva) - indeed; ज्ञः (jñaḥ) - knower; अखिलज्ञतः (akhilajñataḥ) - of the all-knower;]
"The word "Brahma" means Veda. So declared as Him as Lord Hari is conveyed by it. As that lord is all knowing he is known by the syllable 'jñaḥ'. Hence He is known as 'brahmajaḥ'."
इति नामनिरुक्तऔ।
iti nāmaniruktau।
[इति (iti) - thus; नाम-निरुक्तौ (nāma-niruktau) - in the etymology of names;]
- stated thus in the ancient testimonial named 'nāma-niruktau', i.e. the etymology of names.
अनेकरूपां सुवर्णमयीम्।
anekarūpāṁ suvarṇamayīm।
[अनेक-रूपाम् (anekarūpām) - of many forms; सुवर्ण-मयीम् (suvarṇamayīm) - made of gold;]
The phrase 'anekarūpām', i.e. of many forms, also means of the form of gold.
"बहुरूपं च पुरटं कार्तस्वरमितीर्यते॥"
"bahurūpaṁ ca puraṭaṁ kārtasvaram itīryate॥"
[बहु-रूपम् (bahurūpam) - many-formed; च (ca) - and; पुरटम् (puraṭam) - covering; कार्तस्वरम् (kārtasvaram) - gold; इति (iti) - thus; ईर्यते (īryate) - is spoken of;]
"It is said - that which is many-formed and covering is called gold."
इति वचनात्।
iti vacanāt।
[इति (iti) - thus; वचनात् (vacanāt) - from the statement;]
- stated thus in the ancient proverb.
"यमोऽनुवादसन्तुष्टो वह्नेः तन्नामतामपि। शृङ्कां स्वर्णमयीं चैव कण्ठमालां अदाद्विभुः॥"
"yamo'anuvādasantuṣṭo vahneḥ tannāmatām api। śṛṅkāṁ suvarṇamayīṁ caiva kaṇṭhamālāṁ adād vibhuḥ॥"
[यमः (yamaḥ) - Yama; अनुवाद-सन्तुष्टः (anuvāda-santuṣṭaḥ) - pleased with the recital; वह्नेः (vahneḥ) - of Agni; तत्-नामताम् (tat-nāmatām) - bearing his name; अपि (api) - also; शृङ्काम् (śṛṅkām) - necklace; सुवर्ण-मयीम् (suvarṇa-mayīm) - golden; च (ca) - and; एव (eva) - indeed; कण्ठ-मालाम् (kaṇṭha-mālām) - throat-garland; अदात् (adāt) - gave; विभुः (vibhuḥ) - the lord;]
"Yama, pleased with the recital of Agni's name, gave a golden necklace and a throat-garland to him."
इति पाद्मे।
iti pādme।
[इति (iti) - thus; पाद्मे (pādme) - in the Padma Purāṇa;]
- stated thus in the Padma Purāṇa.
लोकादिः प्रतिष्ठा ब्रह्मजज्ञो अनन्तलोकाप्तिः इत्यादि विशेषणैश्च भगवानेव।
lokādiḥ pratiṣṭhā brahmajajño anantalokāptiḥ ityādi viśeṣaṇaiś ca bhagavān eva।
[लोक-आदिः (lokādiḥ) - beginning of worlds; प्रतिष्ठा (pratiṣṭhā) - foundation; ब्रह्म-जज्ञः (brahmajajñaḥ) - knower of Brahman; अनन्त-लोक-आप्तिः (ananta-loka-āptiḥ) - attainer of infinite worlds; इत्यादि (ityādi) - and so on; विशेषणैः (viśeṣaṇaiḥ) - by such attributes; च (ca) - and; भगवान् (bhagavān) - the Blessed Lord; एव (eva) - alone;]
He alone is the auspicious Lord, characterized by terms like "origin of worlds," "foundation," "knower of Brahman," "attainer of infinite worlds," and so on.
"स्तोममहदुरुगायं प्रतिष्ठा"
"stomamahadurugāyaṁ pratiṣṭhā"
[स्तोम-महत् (stoma-mahat) - of great praise; उरुगायम् (urugāyam) - the vastly glorified; प्रतिष्ठा (pratiṣṭhā) - the foundation;]
"The vastly praised and of great praise, the foundation."
इति परामर्शाच्च भगवतो ह्युरगायनाम प्रसिद्धम्। गुहानिहितत्वं च तस्यैव विशेषतः प्रसिद्धम्। न च अग्निपरिज्ञानमात्रेण अनन्तलोकाप्तिः भगवज्ज्ञानं विना।
iti parāmarśāc ca bhagavato hy urugāyanāma prasiddham। guhānihitatvaṁ ca tasyaiva viśeṣataḥ prasiddham। na ca agniparijñānamātreṇa anantalokāptiḥ bhagavajjñānaṁ vinā।
[इति (iti) - thus; परामर्शात् (parāmarśāt) - by implication; च (ca) - and; भगवतः (bhagavataḥ) - of the Lord; हि (hi) - indeed; उरुगाय-नाम (urugāya-nāma) - the name "vastly praised"; प्रसिद्धम् (prasiddham) - is known; गुहा-निहित-त्वम् (guhā-nihita-tvam) - being hidden in the cave (of the heart); च (ca) - and; तस्य (tasya) - of him; एव (eva) - alone; विशेषतः (viśeṣataḥ) - especially; प्रसिद्धम् (prasiddham) - known; न (na) - not; च (ca) - and; अग्नि-परिज्ञान-मात्रेण (agni-parijñāna-mātreṇa) - by mere knowledge of Agni; अनन्त-लोक-आप्तिः (ananta-loka-āptiḥ) - attainment of infinite worlds; भगवत्-ज्ञानम् (bhagavat-jñānam) - knowledge of the Lord; विना (vinā) - without;]
Thus, by implication, the name "Urugāya", i.e. the vastly glorified, is known to pertain to the Lord. His hiddenness in the cave (of the heart) is especially known. The attainment of infinite worlds is not achieved by mere knowledge of Agni without knowledge of the Lord.
"तद्वा एतदक्षरं गार्गि अविदित्वा अस्मिन् लोके जुहोति यजते तपस्तप्यते बहूनि वर्षसहस्राणि अन्तवदेवास्य तद्भवति॥"
"tad vā etad akṣaraṁ gārgi aviditvā asmin loke juhoti yajate tapas tapyate bahūni varṣasahasrāṇi antavadevāsy tad bhavati॥"
[तत् वा (tad vā) - that indeed; एतत् (etat) - this; अक्षरम् (akṣaram) - imperishable; गार्गि (gārgi) - O Gārgī; अविदित्वा (aviditvā) - without knowing; अस्मिन् लोके (asmin loke) - in this world; जुहोति (juhoti) - he offers; यजते (yajate) - he worships; तपः तप्यते (tapaḥ tapyate) - performs austerity; बहूनि (bahūni) - many; वर्ष-सहस्राणि (varṣa-sahasrāṇi) - thousands of years; अन्तवत् (antavat) - finite; एव (eva) - indeed; अस्य (asya) - for him; तत् भवति (tad bhavati) - that becomes;]
"O Gārgī, one who, without knowing that imperishable, performs oblations, worship, and austerities for thousands of years — his result is finite indeed."
इत्यादिश्रुतेः।
ityādiśruteḥ।
[इति-आदि-श्रुतेः (ityādi-śruteḥ) - from such scriptural passages, and the like;]
- stated thus in Vedic testimonials.
न च मुख्ये सति अमुख्यार्थो युज्यते॥
na ca mukhye sati amukhyārtho yujyate॥
[न (na) - not; च (ca) - and; मुख्ये (mukhye) - when the primary (meaning) exists; सति (sati) - being; अमुख्य-अर्थः (amukhya-arthaḥ) - secondary meaning; युज्यते (yujyate) - is justified;]
When the primary meaning is relevant, the secondary meaning is not justified.
