to hear, whom many, even when they hear of him, do not comprehend; wonderful is a man, when found, who is able to teach him (the Self); wonderful is he who comprehends him, when taught by an able teacher[1].
8. That (Self), when taught by an inferior man, is not easy to be known, even though often thought upon[2]; unless it be taught by another, there is no way to it, for it is inconceivably smaller than what is small[3].
9. That doctrine is not to be obtained[4] by argument, but when it is declared by another, then, O dearest, it is easy to understand. Thou hast obtained it now[5]; thou art truly a man of true resolve. May we have always an inquirer like thee[6]!"
10. Nakiketas said: "I know that what is called a treasure is transient, for that eternal is not obtained by things which are not eternal. Hence the Nâkiketa fire(sacrifice) has been laid by me (first); then by means of transient things, I have obtained what is not transient (the teaching of Yama)[7]."
11. Yama said: "Though thou hadst seen the fulfilment of all desires, the foundation of the world, the endless rewards of good deeds, the shore where
- ↑ Cf. Bhag Gîtâ II, 29.
- ↑ Cf. Mund. Up, II, 4.
- ↑ I read anupramânât. Other interpretations: If it is taught by one who is identified with the Self, then there is no uncertainty. If it has been taught as identical with ourselves, then there is no perception of anything else. If it has been taught by one who is identified with it, then there is no failure in understanding it (agati).
- ↑ Âpaneyâ; should it be âpanâya, as afterwards sugñânâya?
- ↑ Because you insist on my teaching it to thee.
- ↑ Unless no is negative, for Yama, at first, does not like to communicate his knowledge.
- ↑ The words in parentheses have been added in order to remove the otherwise contradictory character of the two lines.
