Word-for-Word Translation with Transliteration and

Grammatical Notes

Stephanie Simoes
Please email me if you have questions or corrections: steph.simoes@gmail.com.

2
Introduction

Sanskrit is an inherently vague language: not only are there various possible renderings for individual words,
but the word order is quite loose. Because of this, many translations are often possible for a given passage.
This translation allows readers with no knowledge of Sanskrit to explore the different possible meanings of
the text with the help of the Monier-Williams Sanskrit-English Dictionary, which can be accessed online.

The format of this translation closely follows that of Winthrop Sargeants translation of the Bhagavad-Gt.
At the top of the left-hand column is the transliterated text, and beneath this is a suggested translation. In
the right-hand column, each Sanskrit word is listed without sandhi1, followed by bracketed grammatical
notes and a few possible renderings.

The grammatical notes are structured as follows: After nouns, I have listed the gender, case, and number,
followed by the stem (or, for pronouns, the base). It is generally the noun stem (with or without prefixes)
that must be entered into the online Monier-Williams Dictionary in order to obtain results. In many cases, I
have listed the verbal root from which the stem is derived, and have written any prefixes or suffixes
separately. After verbs, I have listed the person, number, mood, voice, and, when applicable, secondary
conjugations. This is followed by the root (again separated from prefixes and suffixes).

Often, more than one case, gender, etc. is possible for a word. To list all of these possibilities in every case
would have been cumbersome, but I did make note of different possibilities at times. It is important to note
that Sanskrit texts often omit derivatives of to be, so the reader must usually add these at their discretion.
For example, the line in Kena III.1 which I have translated as Ours, indeed, is this victory is, if translated
exactly, Ours indeed this victory.

I chose to transliterate using the IAST (International Alphabet of Sanskrit Transliteration) because I find this to
be the most readable of the Romanized Sanskrit alphabets. One downside is that this alphabet cannot be
typed into the search box of the online Monier-Williams Dictionary: text must be inputted using ITRANS
(Indian Languages Transliteration), HK (Harvard-Kyoto), or SLP1 (Sanskrit Library Phonetic Basic). IAST can be
easily converted into HK according to the chart on the following page.

1
A Sanskrit term meaning holding together, sandhi (or sadhi) is the alteration of soundsboth across word
boundaries (external sandhi) and within words (internal sandhi)that simplifies pronunciation. English uses sandhi,
too: for example,the changing of a to an before vowels. The Sanskrit sandhi rules have not been included here
because they can be be found in many books. For a basic outline of the rules, see McComas Taylors The Little Red
Book of Sanskrit Paradigms. For an understanding of why these changes occur, I recommend Robert P. Goldmans
Devavpraveik.

3
Conversion of the International Alphabet of Sanskrit Transliteration to Harvard-Kyoto

IAST HK
A
D
h Dh
H
I
l lR
l lRR
M
N
J
G
R
RR
S
z
T
h Th
u U

4
Abbreviations

. tmanepada voice inj. injunctive mood

AB. avyaybhva compound instr. instrumental case
abl. ablative case KD. karmadhraya
acc. accusative case lit. literally
act. active loc. locative case
adj. adjective m. masculine gender
adv. adverb n. neuter gender
aor. aorist tense nom. nominative case
ben. benedictive mood opt. optative mood
BV. bahuvrh P. parasmaipada voice
comp. compound p. participle
cond. conditional mood pass. passive
dat. dative case peri. periphrastic future tense
DV. dvandva pf. perfect tense
f. feminine pl. plural
fut. future pres. present
gen. genitive case prob. probably
ger. gerund pron. pronoun
impf. imperfect tense sing. singular
impv. imperative mood TP. tatpurua (vyadhikaraa)
ind. indeclinable voc. vocative case
inf. infinitive mood

5
Explanation of Grammatical Terms

NOUN CASES / VIBHAKTI-S (separations, divisions)

English Term Sanskrit Term Usage

Ablative pancam (5th) or apdna From (and occasionally than) the
(taking away, giving away) noun.

Accusative dvitya (2nd) or karman Identifies the object.

(action; object)

Dative caturth (4th) or sampradna For, to (the indirect object).

(giving over completely,
bestowing)

Genitive ahi (6th) or sambandha Of the noun.

(binding together)

Instrumental ttya (3rd) or karaa (doing, By or with the noun (in either the
making, acting) instrumental sense or in the sense of
accompaniment).

Locative saptam (7th) or adhikaraa Expresses location: in, on, at, etc.
(location; lit. over-making) the noun.

Nominative pratham (1st) or kart Identifies the subject.

(doer, maker, agent)

Vocative sabodhana (awaking, Identifies the addressee.

arousing; calling to)

6
PARTICIPLES / KDANTA-S (ending in kt-s)2

English Term Sanskrit Term Usage

Future active bhaviyatkle kdanta E.g., The about-to-remember man
participle (participle in future time) asked a question.

Future passive ktya (to-be-done) This implies ought.

participle (a.k.a. E.g., The words are to-be-
gerdundive) remembered (i.e., The words ought to
be remembered).

Gerund (a.k.a. ktvanta (ending in tva) / This signals an action that was
indeclinable lyabanta (ending in ya) completed before some other event.
participle or Gerunds are always used with a verb.
absolutive) E.g., Having remembered, Rama went
to the forest or, After remembering,
Rama went to the forest.

Past active Past active participle (a.k.a. These are adjectives:

participle and perfect active participle):
and perfect ktavatu (ending in tavat)
active participle
Perfect active-P participle:
kvasu (ending in vas)
Perfect active- participle:
knac (ending in na) However, this is not necessary if a
E.g., The arisen demon walked,
Having-remembered Rama arrived.
Some authors suggest these be used as
simple past tense verbs when there is
no verb present in the sentence:
E.g., The demon arose; Rama
remembered.
verbal form of to be is taken as
implied:
E.g., The demon (is) arisen; Rama (is)
having-remembered.3

Past passive bhute kdanta (participle in The usage is the same as above, except
participle the past) in a passive sense:
E.g., The arisen demon walked;
Remembered Rama arrived.

Present active vartamne kdanta kartari
participle prayoga (participle in the
present, active construction)
Like the gerund, this is always used with
a verb. It differs in that it is more
imperfectivei.e., it refers to an action
that is in progress at the time of the
verb.
E.g., Remembering Rama went to the
forest.

2
Participles can be used adjectivially without nouns, as nouns can be implied. E.g., The remembered [one] arrived.
3
The more eloquent Rama (is) remembered would not be acceptable here, as this would imply a passive sense
(i.e. that Rama is being remembered). Perhaps the English present perfect tense (Rama has remembered) is a
suitable translation in these cases.

7
Present passive vartmne kdanta karmai
participle prayoga (participle in the
present, passive construction)
Like the present active participle, this
expresses simultaneous activity, but in a
passive sense:
E.g., Being-remembered Rama went to
the forest; or simply, Remembered
Rama went to the forest.
8
VERB TENSES / KLA-S (times)

English Term Sanskrit Term Usage

Aorist adyatana-bhuta (of today Indicates an action that has recently
past) been completed.4
Pinis term: lu E.g., The horse spoke this morning.

Imperfect anadyatana-bhuta (not of Indicates an action that was not

today past) performed today and was witnessed by
Pinis term: la the speaker.4
E.g., The horse spoke a year ago.

Perfect (a.k.a. paroka-bhuta (beyond the Indicates an action that was not
distant past eye past) performed today and was not witnessed
tense) Pinis term: li by the speaker.4
E.g., He says that the horse spoke a
year ago; or He said that the horse
had spoken a year ago.

Periphrastic anadyatana-bhaviyat (not of Refers to an event in the distant future.

future (a.k.a. today future) It has a sense of certainty.
distant future) Pinis term: lu E.g., When I journey beneath the earth,
the horse will (certainly) speak.

Present vartamna (present) Used like the English present tense.

indicative Pinis term: la E.g., The horse speaks.

Simple future smnya-bhaviyat (general Refers to a future event that is

future) contiguous with present time. It has a
Pinis term: l sense of likelihood.
E.g., The horse will (likely) speak any
minute now.

4
In actual usage, the disctinction between the aorist, imperfect, and perfect is not generally maintained.

9
VERB VOICES / PADA-S (words; lit. steps)

English Term Sanskrit Term Usage

Active voice parasmaipada (word for Describes verbs of activity and verbs used
another with an object.

Middle voice tmanepada (word for the Generally describes reflexive verbs, but
self) this distinction is not stricttmanepada
verbs can take external objects, too.

Note: Some verbs always take the parasmaipada endings, some always take the tmanepada endings, and
somecalled ubhayapada verbscan occur in both forms. In the case of ubhayapada verbs, I simply
indicated which ending was taken in each particular occurrence.

10
VERB MOODS (a.k.a. MODES) / ARTHA-S (purposes, aims)

English Term Sanskrit Term Usage

Benedictive r (blessing, benediction; Used for uttering blessings or prayers.
prayer) E.g., May she slay the demon.
Pinis term: li

Conditional atipatti (going Used for hypotheses or situations

beyond)/saketa contrary to fact. It expresses a desire to
(condition) have done things differently in the past.
Pinis term: l E.g., If she had slain the demon, it
would not have arisen.

Imperative jna (order, command) Indicates that the verb is a command.

Pinis term: lo E.g., Slay the demon!

Injunctive This is a usage made of the In Vedic, the injunctive expresses

aorist (lu). intentions (I will slay the demon),
imperatives (Slay the demon!), and
wishes (Let her slay the demon). In
Classical Sanskrit, it functions as a
negative imperative, being used with
the prohibitive particle m.
E.g., Do not slay the demon!

Optative (a.k.a. vidhi (rule, injunction) The optative can be used for
potential) prescription (should, ought) or
(includes Pinis term: li5 possibilities (might, may).
benedictive) E.g., She ought to slay the demon;
She might slay the demon.

The benedictive (r li) is used for

uttering blessings or prayers.
E.g., May she slay the demon.

Subjunctive (prayer, wish, blessing) Used in older Sanskrit, the subjunctive

has a variety of functions including the
Pinis term: le requisition and the expression of
wishes.
E.g., I wish that she would slay the
demon; I request that she slay the
demon.

5
The benedictive and optative are both called li by Pini because they generally function in the same way.

11
SECONDARY CONJUGATIONS / DHTU VTTI-S (root modes)

English Term Sanskrit Term Usage

Causative ijanta (ending in ic) Indicates that someone is being caused to
do the action.

Denominative nmadhtu (noun-root) Derives verbs from nouns. Generally

means becomes X, acts like X, turns
(something else) into X, or treats as X.

Desiderative sannanta (ending in san) Indicates that someone desires to do the

action.

Intensive yaanta (ending in ya) Indicates that the action is repeated or

performed with intensity.

12
COMPOUNDS / SAMSA-S (throwing togethers)
Term
avyaybhva (indeclinable
state)
bahuvrhi (much-rice)6
dvandva (pair)
tatpurua (his person)6:
vyadhikaraa (different
case) and karmadhraya
(action bearing)
6
The name of the compound is an example of it.
Usage
This functions as an adverb, with an indeclinable as the prior
member and a nominal stem as the latter.
E.g., every-day, with-anger, as-long-as-a-year.
This is an application of other compounds: The last member
loses its independence and the compound as a whole
qualifies some noun outside the compound, which is often
implicit.
E.g., I approached Much-Rice (i.e., I approached the man
who has much rice).
A list of nouns that would ordinarily be connected by and
or or.
E.g., mother-father (i.e., mother and father).
A compound in which the last member is qualified by the
prior members while remaining independent of them.
In a vyadhikaraa tatpurua compound, the prior member is
in a different case than the last when the compound is
dissolved: e.g., god-son (i.e., son of the god).
In the karmadhraya tatpurua compound, the members
are in the same case. Often, the former member(s)
describes the last (e.g., small-man), but it can also be
equated to it (e.g., king-man i.e., the man is the king).
13
1.1
keneita patati preita mana,
kena pra prathama praiti yukta
Moved by what soars the impelled mind?
Yoked by what goes forth the first life-breath?
keneit vcamim vadanti
caku rotra ka u devo yunakti
By what is moved this speech they speak? The
eye and earoh, which deity yokes these?
kena (mn. inst. sing. interrogative pron. kim): by
whom? with whom? by what? with what?
iitam (n. nom. sing. iita; past pass. p. i):
moved, driven, sent out.
patati (3rd sing. pres. indic. P. pat): flies, soars,
rushes on; falls.
preitam (n. nom. sing. praiita; past pass. p.
i): set in motion, impelled.
mana (n. nom. sing. manas; from man):
mind.
kena (mn. inst. sing. interrogative pron. kim): by
whom? with whom? by what? with what?
prna (m. nom. sing. pra): life-breath,
breath, vitality; air inhaled.
prathama (m. nom. sing. prathama;
superlative pra): foremost, first (in time or
rank); earliest, original; preceding.
praiti (3rd sing. pres. indic. P. pra i): goes forth.
yukta (m. nom. sing. yukta; past pass. p. yuj):
yoked.
kena (mn. inst. sing. interrogative pron. kim): by
whom? with whom? by what? with what?
iitm (f. acc. sing. iita; past pass. p. i):
moved, driven, sent out.
vcam (f. sing. acc. vc; from vac): speech,
word.
imm: (f. acc. sing. pron. idam): this.
vadanti (3rd pl. pres. indic. P. vad): (they)
speak, say, tell, utter, proclaim.
caku (n. acc. sing. cakus; from cak): eye,
seeing.
rotram (n. acc. sing. rotra; from ru): ear,
hearing.
ka (m. nom. sing. interrogative pron. kim):
who? which?
u (ind.): an expression of emphasis; an
expletive.
deva (n. nom. sing. deva; from div): god,
deity.
yunakti (3rd sing. pres. indic. P. yuj): yokes.
14
1.2
rotrasya rotra manaso mano yad
vcovca sa u prasya pra
The ear of the ear, the mind of the mind, that
which is the speech of speechthat is the
breath of breath!
cakuacakuratimucya dhr
pretysmllokdamt bhavanti
Having liberated the eye from the eye, the
steady ones, having gone forth from this
world, are immortal.
rotrasya (n. gen. sing. rotra; from ru): of the
ear, of hearing.
rotram (n. nom. sing. rotra; from ru): the
ear, hearing.
manasa (n. gen. sing. manas; from man): of
the mind.
mana (n. nom. sing. manas; from man):
mind.
yat (n. nom. sing. relative pron. yad): which,
what, that.
vca: (f. gen. sing. vc; from vac): of speech,
of the word.
vcam (f. acc. sing. vc; from vac): speech,
word.
sa (m. nom. sing. pron. tad): he; that.
u (ind.): an expression of emphasis; an
expletive.
prasya (m. gen. sing. pra): of life-breath, of
vitality.
pra (m. nom. sing. pra): life breath,
vitality.
cakua (n. gen./abl. sing. cakus; from cak):
of the eye, of seeing; from the eye, from
seeing.
caku (n. nom. sing. cakus; from cak): the
eye, seeing.
atimucya (ger. ati muc): having released,
liberated.
dhr (mf. nom. pl. dhra; prob. from dh or
dh): the wise, skillful, clever; the steady,
constant, firm.
pretya (ger. pra i): having gone forth (i.e.,
having died).
asmt (m. abl. sing. pron. idam): from this.
lokt (m. abl. sing. loka): from the world.
amt (mf. nom. pl. amta; past pass. p. a
m): the immortal.
bhavanti (3rd pl. pres. indic. P. bh): (they) are,
become, arise.
15
1.3
na tatra cakur gacchati na vgacchati no
mano na vidmo na vijnmo
yathaitadanuiyt
Not there goes the eye, nor goes speech, nor
the mind! We do not perceive, we do not
discern, how one may teach this.
anyadeva tad viditdatho aviditdadhi
Other than the perceived, indeed, is that;
likewise, it is above the unperceived.
iti uruma purve ye nastad vycacakire iti (ind.): thus; an indication that the previous
Thus we heard from the ancients who
explained it to us.
na (ind.): not.
tatra (ind.): there.
caku (n. nom. sing. cakus; from cak): the
eye, seeing.
gacchati (3rd sing. pres. indic. P. gam): goes.
na (ind.): not.
vk (f. nom. sing. vc; from vac): speech, word.
gacchati (3rd sing. pres. indic. P. gam): goes.
na (ind.): not.
u (ind.): an expression of emphasis; an
expletive.
mana (n. nom. sing. manas; from man): the
mind.
na (ind.): not.
vidma (1st pl. pres. indic. P. vid): we perceive,
know, wit.
na (ind.): not.
vijnma (1st pl. pres. indic. P. vi j): we
distinguish, discern, know.
yath (ind.): that, as, as if, like, how.
etat (n. acc. sing. pron. etad): this.
anuiyt (3rd sing. opt. P. anu s):
should/might/may rule, teach.
anyat (n. nom. sing. pronominal adj. anya):
other than, different from; another.
eva (ind.): so, indeed, truly, only.
tat (n. nom. sing. pron. tad): it, that.
viditt (n. abl. sing. vidita; past pass. p. vid):
than the known, seen.
atho (ind.): now, likewise, next, therefore.
aviditd (n. abl. sing. avidita; past pass. p. a
vid): than the unknown, unseen,
unwitted.
adhi (ind.): above, over.
words were said or thought.
uruma (1st pl. pf. P. ru): (we) heard.
purvem (m. gen. pl. purva): of the first ones,
former ones, preceding ones, ancients.
ye (m. nom. pl. relative pron. yad): who, which,
what, that.
na (dat. pl. short pron. asmad): to us; for us.
tat (n. nom. sing. pron. tad): it, that.
vycacakire (3rd pl. pf. . vi cak): explained,
recited.
16
1.4
yatvcnabhyudita yena vgabhyudyate
That which by speech is not risen, by which
speech is raised
tadeva brahma tva viddhi neda
yadidamupsate
That, indeed, perceive to be Brahman,
Not this that they worship.
yat (n. nom. sing. relative pron. yad): who,
which, what, that.
vc (f. inst. sing. vc; from vac): by speech,
word.
anabhyuditam (n. nom. sing. anabhiudita; past
pass. p. an abhi udi): unexpressed; lit. not
risen, unrisen.
yena (mn. inst. sing. relative pron. yad): by
whom, by which.
vk (f. nom. sing. vc; from vac): speech, word.
abhyudyate (3rd sing. pres. pass. abhi ud):
raised, lifted up.
tat (n. nom. sing. pron. tad): it, that.
eva (ind.): so, indeed, truly, only.
brahma (n. nom. sing. brahman; from bh):
Brahman.
tvam (nom. sing. pron. yumad): you.
viddhi (2nd sing. ipv. P. vid): know! see!
perceive!
na (ind.): not.
idam (n. nom. sing. pron. idam): this.
yat (mn. nom. sing. relative pron. yad): who,
which, what, that.
idam (n. nom. sing. pron. idam): this.
upsate (3rd pl. pres. indic. . upa s): (they)
worship; lit. (they) sit near, lie near.
17
1.5
yanmanas na manute yenhur mano matam
That which one does not conceive by the
mind, by which, they have said, the mind is
conceived
tadeva brahma tva viddhi neda
yadidamupsate
That, indeed, perceive to be Brahman,
Not this that they worship.
yat (n. nom. sing. relative pron. yad): who,
which, what, that.
manas (n. inst. sing. manas; from man): by
the mind.
na (ind.): not.
manute (3rd sing. pres. indic. . man): thinks,
thinks of, believes, imagines, conceives.
yena (n. inst. sing. relative pron. yad): by whom,
by which.
hu (3rd pl. pf. P. ah): (they) said, have said.
mana (n. acc. sing. manas; from man): the
mind.
matam (n. nom. sing. mata; past pass. p. man):
thought, believed, conceived.
tat (n. nom. sing. pron. tad): it, that.
eva (ind.): so, indeed, truly, only.
brahma (n. nom. sing. brahman; from bh):
Brahman.
tvam (nom. sing. pron. yumad): you.
viddhi (2nd sing. ipv. P. vid): know! see!
perceive!
na (ind.): not.
idam (n. nom. sing. pron. idam): this.
yat (mn. nom. sing. relative pron. yad): who,
which, what, that.
idam (n. nom. sing. pron. idam): this.
upsate (3rd pl. pres. indic. . upa s): (they)
worship; lit. (they) sit near, lie near.
18
1.6
yaccaku na payati yena cakui payati
That which one does not see see by the eye,
by which one sees the eyes
tadeva brahma tva viddhi neda
yadidamupsate
That, indeed, perceive to be Brahman,
Not this that they worship.
yat (n. nom. sing. relative pron. yad): who,
which, what, that.
caku (m. inst. sing. cakus; from cak): by
the eye, seeing.
na (ind.): not.
payati (3rd sing. pres. indic. P. d): sees.
yena (n. inst. sing. relative pron. yad): by whom,
by which.
cakui (n. nom. pl. cakus; from cak): eyes.
payati (3rd sing. pres. indic. P. d): sees.
tat (n. nom. sing. pron. tad): it, that.
eva (ind.): so, indeed, truly, only.
brahma (n. nom. sing. brahman; from bh):
Brahman.
tvam (nom. sing. pron. yumad): you.
viddhi (2nd sing. ipv. P. vid): know! see!
perceive!
na (ind.): not.
idam (n. nom. sing. pron. idam): this.
yat (mn. nom. sing. relative pron. yad): who,
which, what, that.
idam (n. nom. sing. pron. idam): this.
upsate (3rd pl. pres. indic. . upa s): (they)
worship; lit. (they) sit near, lie near.
19
1.7
yacchrotrea na oti yena rotramida
rutam
That which one does not hear by the ear, by
which the ear is heard
tadeva brahma tva viddhi neda
yadidamupsate
That, indeed, perceive to be Brahman,
Not this that they worship.
yat (n. nom. sing. relative pron. yad): who,
which, what, that.
rotrea (n. inst. sing. rotra; from ru): by the
ear, hearing.
na (ind.): not.
oti (3rd sing. pres. indic. P. ru): (one) hears.
yena (n. inst. sing. relative pron. yad): by whom,
by which.
rotram (n. nom. sing. rotra; from ru): the
ear, hearing.
idam (n. nom. sing. pron. idam): this.
rutam (n. nom. sing. ruta; past pass. p. ru):
the heard.
tat (n. nom. sing. pron. tad): it, that.
eva (ind.): so, indeed, truly, only.
brahma (n. nom. sing. brahman; from bh):
Brahman.
tvam (nom. sing. pron. yumad): you.
viddhi (2nd sing. ipv. P. vid): know! see!
perceive!
na (ind.): not.
idam (n. nom. sing. pron. idam): this.
yat (mn. nom. sing. relative pron. yad): who,
which, what, that.
idam (n. nom. sing. pron. idam): this.
upsate (3rd pl. pres. indic. . upa s): (they)
worship; lit. (they) sit near, lie near.
20
1.8
yat prena na priti yena pra prayate
That which one does not inhale by the life-
breath, by which life-breath is led
tadeva brahma tva viddhi neda
yadidamupsate
That, indeed, perceive to be Brahman,
Not this that they worship.
yat (n. nom. sing. relative pron. yad): who, which,
what, that.
prena (m. inst. sing. pra): by breath, life-
breath, vitality.
na (ind.): not.
priti (3rd sing. pres. indic. P. pra an): (one)
breathes in, inhales.
yena (n. inst. sing. relative pron. yad): by whom,
by which.
prna (m. nom. sing. pra): life-breath, breath,
vitality; air inhaled.
prayate (3rd sing. pass. pra n): is led.
tat (n. nom. sing. pron. tad): it, that.
eva (ind.): so, indeed, truly, only.
brahma (n. nom. sing. brahman; from bh):
Brahman.
tvam (nom. sing. pron. yumad): you.
viddhi (2nd sing. ipv. P. vid): know! see!
perceive!
na (ind.): not.
idam (n. nom. sing. pron. idam): this.
yat (mn. nom. sing. relative pron. yad): who,
which, what, that.
idam (n. nom. sing. pron. idam): this.
upsate (3rd pl. pres. indic. . upa s): (they)
worship; lit. (they) sit near, lie near.
21
2.1
yadi manyase suvedeti dabhramevpi nuna
tva vettha brahmao rupam
yadasya tva yadasya devevatha nu
mmsyameva te, manye viditam
If you believe it is easily perceived, little, truly
and certainly, do you perceive of the
appearance of Brahman, of that which is you,
of that which is in the deities. Now, the to-be-
examined: they, I think, are perceived.
yadi (ind.): if.
manyase (2nd sing. pres. indic. . man): you think,
you believe, you imagine.
suved (f. nom. sing. suveda; from su vid): easily
known, found, perceived.
iti (ind.): thus; an indication that the previous
words were said or thought.
dabhram (n. nom. sing. dabhra): little.
eva (ind.): so, indeed, truly, only
api (ind.): and, also, moreover; even.
nunam (ind.): now, at once; certainly, indeed.
tvam (nom. sing. pron. yumad): you.
vettha (2nd sing. pres. indic. P. vid): (you) know,
find, perceive.
brahmaa (n. abl./gen. sing. brahman; from
bh): of Brahman; from Brahman.
rupam (n. acc. sing. rupa): appearance, form,
shape.
yat (n. nom. sing. relative pron. yad): who, which,
what, that
asya (mn. gen. sing. pron. idam): of this.
tvam (nom. sing. pron. yumad): you.
yat (n. nom. sing. relative pron. yad): who, which,
what, that
asya (mn. gen. sing. pron. idam): of this.
deveu (mn. loc. pl. deva, from div): in the gods,
deities.
atha (ind.): now, then, moreover.
nu (ind): now, just, indeed, surely.
mmsyam (m. nom. sing. mmsya; fut. pass.
p. of mms): the to-be-thought over,
reflected upon, examined, investigated.
eva (ind.): so, indeed, truly, only.
te (m. nom. pl. pron. tad): they, those.
manye (1st sing. pres. indic. . man): I think,
believe, imagine.
viditam (m. nom. sing. vidita; past pass. p. vid):
the known, found, perceived.
22
2.2
nha manye suvedeti no na vedeti veda ca
I do not think it is easily perceived. One among
us who says I do not perceive perceives.
yo nastad veda tad veda no na vedeti veda ca
One among us who says That I perceive, that I
perceive notI perceive not! perceives.
na (ind.): not.
aham (nom. sing. pron. asmad): I.
manye (1st sing. pres. indic. . man): I think,
believe, imagine.
suved (f. nom. sing. suveda; from su vid): easily
known, found, perceived.
iti (ind.): thus; an indication that the previous
words were said or thought.
na (acc./dat./gen. pl. short pron. asmad): to us;
for us; of us, among us.
na (ind.): not.
veda (1st/3rd sing. pres. indic. P. vid): (I) know,
perceive; (one) knows, perceives.
iti (ind.): thus; an indication that the previous
words were said or thought.
veda (1st/3rd sing. pres. indic. P. vid): (I) know,
perceive; (one) knows, perceives.
ca (ind.): and.
ya (m. nom. sing. relative pron. yad): who.
na (acc./dat./gen. pl. short pron. asmad): to us;
for us; of us, among us.
tat (n. nom. sing. pron. tad): it, that.
veda (1st/3rd sing. pres. indic. P. vid): (I) know,
perceive; (one) knows, perceives.
tat (n. nom. sing. pron. tad): it, that.
veda (1st/3rd sing. pres. indic. P. vid): (I) know,
perceive; (one) knows, perceives.
na (ind.): not.
u (ind.): an expression of emphasis; an expletive.
na (ind.): not.
veda (1st/3rd sing. pres. indic. P. vid): (I) know,
perceive; (one) knows, perceives.
iti (ind.): thus; an indication that the previous
words were said or thought.
veda (1st/3rd sing. pres. indic. P. vid): (I) know,
perceive; (one) knows, perceives.
ca (ind.): and.
23
2.3

yasymata tasya mata mata yasya na
veda sa
It is the unconceived of one who is conceived,
the conceived of one who perceives not.
yasya (mn. gen. sing. relative pron. yad): of
whom, of which.
amatam (n. nom. sing. amata; past pass. p. a
man): unthought of, not believed,
unconceived.
tasya (mn. gen. sing. pron. tad): of him, of that,
of one.
matam (n. nom. sing. mata; past pass. p. man):
thought, believed, conceived.
matam (n. nom. sing. mata; past pass. p. man):
thought, believed, conceived.
yasya (mn. gen. sing. relative pron. yad): of
whom, of which.
na (ind.): not.
veda (1st/3rd sing. pres. indic. P. vid): (I) know,
perceive; (one) knows, perceives.
sa (m. nom. sing. pron. tad): he; that.

avijta vijnat vijtamavijnatm
It is the undiscerned of the discerning, the
discerned of the undiscerning.
avijtam (n. nom. sing. avijta; past pass. p. a
vi j): the undistinguished, unknown,
undiscerned.
vijnatm (mn. gen. pl. vijnat; from vi j): of
the distinguishing, knowing, discerning.
vijtam (n. nom. sing. vijta; the past pass. p.
vi j): the distinguished, known,
discerned.
avijnatm (mn. gen. pl. avijnat; from a vi
j): of the non-distinguishing, unknowing,
undiscerning.

24
2.4
pratibodhavidita matamamtatva hi
vindate
The awakening-perceived conceived, one
indeed perceives immortality.
tman vindate vrya vidyay vindatemtam
With the self, one perceives power; with
wisdom, one perceives the immortal.
7 The suffix tva forms an abstract noun.
pratibodha-viditam (n. nom. sing. pratibodha-
vidita, TP. comp.): the awakening-
perceived; the perceived by awakening.
pratibodha (grammar not specified; from
prati budh): awaking, awakening.
viditam (n. nom. sing. vidita; past pass. p.
vid): the known, found, perceived.
matam (n. nom. sing. mata; past pass. p. man):
thought, believed, conceived.
amtatvam (n. nom. sing. a mta -tva7; past
pass. p. m): not-dead-ness; immortality.
hi (ind.): for, because; indeed.
vindate (3rd sing. pres. indic. P. vid): (one)
perceives, knows.
tman (m. inst. sing. tman; from an, at, or
v): by/with the self.
vindate (3rd sing. pres. indic. P. vid): (one)
perceives, knows.
vryam (n. acc. sing. vrya; from vr): manliness,
valour, strength, power; virility, vigour.
vidyay (f. inst. sing. vidy): by/with wisdom,
knowledge, learning, philosophy.
vindate (3rd sing. pres. indic. P. vid): (one)
perceives, knows.
amtam (n. acc. sing. amta; past pass. p. a m):
non-dead; immortal.
25
2.5
iha cedaveddatha satyamasti na
cedihvednmahat vinai
If here it is perceived, it is real; if it is not here
perceived, great is the destruction.
bhteu bhteu vicitya dhr
pretysmllokdamt bhavanti
Having distinguished it in beings, in beings,
the wise, having gone forth from this world,
become immortals.
8 The suffix ya means coming from.
iha (ind.): here.
ced (ind.): if.
avedt (3rd sing. aor. P. vid): knew, perceived.
atha (ind.): now, then, moreover.
satyam (n. nom./acc. sing. satya; pres. act. p. as
-ya8): true, real; lit. coming from being,
the state of being existent, as a result of
being.
asti (3rd sing. pres. indic. as): is.
na (ind.): not.
ced (ind.): if.
iha (ind.): here.
avedt (3rd sing. aor. P. vid): knew, perceived.
mahat (f. nom. sing. mahat; the pres. p. mah):
elating, magnifying; great, large, extensive.
vinai (f. nom. sing. vinai; from vi na):
destruction, loss.
bhteu (mn. loc. pl. bhta; past pass. p. bh):
in beings; lit. in the become (ones), in the
arisen (ones).
bhteu (mn. loc. pl. bhta; past pass. p. bh):
in beings; lit. in the become (ones), in the
arisen (ones).
vicitya (ger. vi cit): having sifted; having
discerned, having distinguished.
dhr (mf. nom. pl. dhra; prob. from dh or
dh): the wise, skillful, clever; the steady,
constant.
pretya (ger. pra i): having gone forth (i.e.,
having died).
asmt (m. abl. sing. pron. idam): from this.
lokt (m. abl. sing. loka): from the world.
amtam (n. nom./acc. pl. amta; past pass. p. a
m): immortals.
bhavanti (3rd pl. pres. indic. P. bh): (they) are,
become, arise.
26
3.1
brahma ha devebhyo vijigye, tasya ha
brahmao vijaye dev amahyanta
For the deities, Brahman went to victory. In
Brahmans victory the deities rejoiced.
ta aikantsmkamevya
vijayosmkamevya mahimeti
They observed, Ours, indeed, is this victory!
Ours, indeed, is this greatness!
brahma (n. nom. sing. brahman; from bh):
Brahman.
ha (ind.): emphasizes previous word.
devebhya (mn. dat./abl. pl. deva; from div):
from the gods, deities; for the gods, deities.
vijigye (3rd sing. perf. . vi ji): conquered, went
to victory.
tasya (mn. gen. sing. tad): its, of it; his, of him; of
that.
ha (ind.): emphasizes previous word.
brahmaa (n. abl./gen. sing. brahman): from
Brahman; Brahmans.
vijaye (m. loc. sing. vi jaya): in conquest, in
victory.
dev (m. nom. pl. deva; from div): gods,
deities.
amahyanta (3rd pl. impf. . mahya;
denominative verb from mah): were
joyous, prospered, were exalted, rose high,
were esteemed.
te (m. nom. pl. pron. tad): they, those.
aikanta (3rd pl. impf. . k): (they) saw, looked
at, beheld; thought, observed.
asmkam (gen. pl. pron. asmad): our, of us, ours.
eva (ind.): so, indeed, truly, only.
ayam (m. nom. sing. pron. idam): this.
vijaya (m. nom. sing. vijaya; from vi ji): victory,
conquest, triumph.
asmkam (gen. pl. pron. asmad): our, of us, ours.
eva (ind.): so, indeed, truly, only.
ayam (m. nom. sing. pron. idam): this.
mahim (m. nom. sing. mahiman; from mah
-man): greatness, might, power.
iti (ind.): thus; an indication that the previous
words were said or thought.
27
3.2
taddhai vijajau, tebhyo ha tat (n. nom./acc. sing. pron. tad): it, that.
prdurbabhuva, tanna vyajnata kimida ha (ind.): used to emphasize the preceding word.
yakamiti
It discerned that of these. For them, it came
outdoors. They discerned it not: What is this
spirit?
em (mn. gen. pl. pron. idam): of these.
vijajau (3rd sing. pf. P. vi j): (it) distinguished,
discerned.
tebhya (mn. dat/abl. pl. pron. tad): for them,
from them.
ha (ind.): used to emphasize the preceding word.
prdur (ind.; from pra dur): forth, in view, in
light, in sight, lit. in front of the door.
babhuva (3rd sing. pf. P. bhu): (it) was, became,
arose.
tat (n. nom./acc. sing. pron. tad): it, that.
na (ind.): not.
vyajnata (3rd pl. impf. . vi j): (they)
discerned, distinguished.
kim (n. nom. sing. interrogative pron. kim):
what?
idam (n. nom. sing. pron. idam): this.
yakam (n. nom. sing. yaka): spirit, ghost
iti (ind.): thus; an indication that the previous
words were said or thought.
28
3.3

tegnimabruvan, jtveda, etad vijnhi
kimetadyakamiti; tatheti
They said to Agni, O Jataveda, discern this!
What is this spirit?
So be it.
te (m. nom./voc. pl. pron. tad): they, those.
agnim (m. acc. sing. agni; from ag): (to) Agni,
the (sacrificial) fire.
abruvan (3rd pl. impf. P. bru): said, spoke.
jta-veda (n. nom. sing. jta-vedas, TP. comp.):
Jataveda; lit. Wit of the Born, Wit from
the Born, etc.
jta (grammar not specified; past. pass p.
jan): the born, of the born, from the
born, for the born, by the born, etc.
veda (n. nom. sing. vedas; from vid):
knowledge, wit.
etat (n. acc. sing. pron. etad): this.
vijnihi (2nd sing. ipv. P. vi j): distinguish!
discern!
kim (n. nom. sing. interogative pron. kim): what?
etat (n. acc. sing. pron. etad): this.
yakam (n. nom. sing. yaka): spirit, ghost.
iti (ind.): thus; an indication that the previous
words were said or thought.
tath (ind.): in that manner, so, thus; yes, so be
it.
iti (ind.): thus; an indication that the previous
words were said or thought.

29
3.4

tadabhyadravat, tamabhyavadat kosti,
agnirv ahamasmtyabravjjtaved v abhyadravat (3rd sing. impf. P. abhi dru): ran up
ahamasmti
He hastened towards it; it saluted him. Who
are you? it said.
Jataveda am I.
tat (n. acc. sing. pron tad): it, that.
to, hastened towards.
tam (m. acc. sing. pron. tad): him.
abhyavadat (3rd sing. impf. P. abhi vad): saluted,
addressed with reverence.
ka (m. nom. sing. interrogative pron. kim):
who? which?
asi (2st sing. pres. indic. P. as): (you) are.
iti (ind.): thus; an indication that the previous
words were said or thought.
abravt (3rd sing. impf. P. bru): spoke, said.
jta-veda (n. nom. sing. jta-vedas, TP. comp.):
Jataveda; Born-Knowledge, Knowledge
of the Born, etc.; the Born-Wealth, the
Wealth of the Born (ones), etc.
jta (grammar not specified; past. pass p.
jan): the born, of the born, from the
born, for the born, by the born, etc.
veda (n. nom. sing. vedas; from vid):
knowledge; wealth.
v (ind.): or; sometimes used as an expletive.
aham (nom. sing. pron. asmad): I.
asmi (1st sing. pres. indic. P. as): am
iti (ind.): thus; an indication that the previous
words were said or thought.

30
3.5
tasmistvayi ki vryamityapda sarva
daheya yadida pyivymiti
In you, what is power?
Assuredly, I may burn everything that is here
in the world.
tasmin (mn. loc. sing. pron. tad): in that.
tvayi (loc. sing. pron. yumad): in you.
kim (n. nom/acc. sing. interrogative pron. kim):
what?
vryam (n. nom/acc. sing. vrya; from vr):
manliness, valour, strength, vigour, virility.
iti (ind.): thus; an indication that the previous
words were said or thought.
api (ind.): and, also, moreover; even; assuredly.
idam (n. nom. sing. pron. idam): this.
sarvam (n. nom. sing. pronominal adj. sarva):
whole, entire, all, every, everything.
daheyam (1st sing. opt. P. dah): I
should/might/may burn.
yat (n. nom. sing. relative pron. yad): which,
what, that.
idam (n. nom. sing. pron. idam): this, here.
pthivym (f. loc. sing. pthiv): in the world.
iti (ind.): thus; an indication that the previous
words were said or thought.
31
3.6
tasmai ta nidadhvetad daheti,
tadupapreyya sarvajavena, tanna aka
dagdhu, sa tata eva nivavte, naitadaaka
vijtu yadetad yakamiti
For him, it put down straw
Burn this!
He rushed upon it with all-swiftness, but was
not able to burn it.
Truly, he turned back from it
No, I am unable to discern what this spirit
is.
tasmai (m. dat. sing. pron. tad): for him.
tam (n. acc. sing. ta): grass, herb, straw.
nidadhau (3rd sing. pf. P. ni dh): put down.
etat (n. acc. sing. pron. etad): this, it.
daha (2nd sing. ipv. dah): burn! scorch!
iti (ind.): thus; an indication that the previous
words were said or thought.
tat (n. acc. sing. pron. tad): that, it.
upapreyya (3rd sing. pf. P. upa pra i): went
near, approached, rushed upon.
sarva-javena (mn. inst. sing. sarva-java, KD.
comp.): with all-swiftness.
sarva (pronominal adj.): whole, entire, all,
every, everything.
javena (mn. inst. sing. java; from ju): by
swiftness, with swiftness.
tat (n. acc. sing. pron. tad): that, it.
na (ind.): not.
aaka (1st sing. pf. P. ak): was capable, was
able.
dagdhum (inf. dah): to burn, scorch.
sa (m. nom. sing. pron. tad): he.
tata (n. abl. sing. pron. tat): from that, from it.
eva (ind.): so, indeed, truly, only.
nivavte (3rd sing. pf. . ni vt): turned back,
stopped.
na (ind.): not.
etat (n. acc. sing. pron etad): this.
aakam (n. nom. sing. aaka; from a ak):
unable, incapable.
vijtum (inf. vi j): to distinguish, discern.
yat (n. nom. sing. relative pron. yad): which,
what, that.
etat (n. acc. sing. pron. etad): this.
yakam (n. nom. sing. yaka): spirit, ghost.
iti (ind.): thus; an indication that the previous
words were said or thought.
32
3.7

atha vyumabruvan, vyavetad vijnhi atha (ind.): now, then, moreover.

kimetad yakamiti; tatheti vyum (m. acc. sing. vyu; from v): to Vayu.
abruvan (3rd pl. impf. P. bru): said, spoke.
Now, to Vayu they said, O Vayu, discern this! vyo (m. voc. sing. vyu; from v): O Vayu.
What is this spirit? etat (n. acc. sing. pron. etad): this, it.
So be it. vijnhi (2nd sing. ipv. P. vi j): distinguish!
discern!
kim (n. nom. sing. interrogative pron. kim):
what?
etat (n. acc. sing. pron. etad): this, it.
yakam (n. nom. sing. yaka): spirit, ghost.
iti (ind.): thus; an indication that the previous
words were said or thought.
tath (ind.): in that manner, so, thus; yes, so be
it.
iti (ind.): thus; an indication that the previous
words were said or thought.

33
3.8

tadabhyadravat, tamabhyavadat kosti,
vyurv ahamasmtyabravnmtariv v
ahamasmti
He hastened towards it; it saluted him. Who
are you?
Vayu, indeed, am I, he said. Matarishvan,
indeed, am I.
tat (n. acc. sing. pron. tad): it, that.
abhyadravat (3rd sing. impf. P. abhi dru): ran up
to, hastened towards.
tam (m. acc. sing. tad): him.
abhyavadat (3rd sing. impf. P. abhi vad): saluted,
addressed with reverence.
ka (m. nom. sing. interrogative pron. kim):
who? which?
asi (2nd sing. pres. indic. P. as): (you) are.
iti (ind.): thus; an indication that the previous
words were said or thought.
vyu (m. nom. sing. vyu; from v): Vayu.
vai (ind.): indeed, truly, certainly, verily.9
aham (nom. sing. pron. asmad): I.
asmi (1st sing. pres. indic. P. as): am.
iti (ind.): thus; an indication that the previous
words were said or thought.
abravt (3rd sing. impf. P. bru): spoke, said.
mtariv (m. nom. sing. mtarivan; from
mtari10-van11): air, wind; the fire-stick of
Agni; lit. prob. growing in the mother.
vai (ind.): indeed, truly, certainly, verily.
aham (nom. sing. pron. asmad): I.
asmi (1st sing. pres. indic. P. as): am.
iti (ind.): thus; an indication that the previous
words were said or thought.

9 I have chosen to translate vai as the indeclinable because that is the way the word is used in Kena 4.1, 4.2, 4.3, and 4.9;
however, a possible play on words is worthy of note: vai can also be the first person singular present indicative parasmaipada of
v, meaning I blow.
10 Mtari (m. loc. sing. mt): in the mother, in the measurer.
11 Svan (prob. from vi): swelling, growing, increasing.

34
3.9
tasmistvayi ki vryamityapda
sarvamdadya yadida pthivymiti
In you, what is power?
Assuredly, I may carry off everything here in
the world.
tasmin (m. loc. sing. pron. tad): in that, in him.
tvayi (loc. sing. pron. yumad): in you.
kim (n. nom. sing. interrogative pron. kim):
what?
vryam (n. nom. sing. vrya; from vr): manliness,
valour, strength, vigour, virility.
iti (ind.): thus; an indication that the previous
words were said or thought.
api (ind.): and, also, moreover; even; assuredly.
idam (n. nom. sing. pron. idam): this.
sarvam (n. nom. sing. pronominal adj. sarva):
whole, entire, all, every.
dadya (1st sing. opt. . d): I
should/might/may accept, take; I
should/may seize, carry off.
yat (n. nom. sing. relative pron. yad): which,
what, that.
idam (n. nom. sing. pron. idam): this, here.
pthivym (f. loc. sing. pthiv): in the world.
iti (ind.): thus; an indication that the previous
words were said or thought.
35
3.10
tasmai ta nidadhvetaddatsveti,
tadupapreyya sarvajavena, tanna
akdtu, sa tata eva nivavte
naitadaaka vijtu yadetad yakamiti
For him, it put down straw
Carry this off!
He rushed upon it with all-swiftness, but was
not able to carry it off.
Truly, he turned back from it
No, I am unable to discern what this spirit
is.
tasmai (m. dat. sing. pron. tad): for him.
tam (n. acc. sing. ta): grass, herb, straw.
nidadhau (3rd sing. pf. P. ni dh): put down.
etat (n. acc. sing. etad): this, it.
datsva (2nd sing. ipv. d): take! carry off!
iti (ind.): thus; an indication that the previous
words were said or thought.
tat (n. acc. sing. pron. tad): that, it.
upapreyya (3rd sing. pf. P. upa pra i): went
near, approached, rushed upon.
sarva-javena (mn. inst. sing. sarva-java, KD.
comp.): with all-swiftness.
sarva (pronominal adj.): whole, entire, all,
every, everything.
javena (mn. inst. sing. java; from ju): by
swiftness, with swiftness.
tat (n. acc. sing. pron. tad): that, it.
na (ind.): not.
aaka (1st sing. pf. P. ak): was capable, was
able.
dtum (inf. a d): to take; to carry off.
sa (m. nom. sing. pron. tad): he.
tata (n. abl. sing. pron. tat): from that, from it.
eva (ind.): so, indeed, truly, only.
nivavte (3rd sing. pf. . ni vt): turned back,
stopped.
na (ind.): not.
etat (n. acc. sing. pron. etad): this.
aakam (n. nom. sing. azaka; from a zak):
unable, incapable.
vijtum (inf. vi j): to distinguish, discern.
yat (n. nom. sing. relative pron. yad): which,
what, that.
etat (n. acc. sing. pron. etad): this.
yakam (n. nom. sing. yaka): spirit, ghost.
iti (ind.): thus; an indication that the previous
words were said or thought.
36
3.11
athendramabruvan, maghavannetad vijnhi,
kimetad yakamiti; tatheti; tadabhyadravat;
tasmt tirodadhe
Now, to Indra they said, O Maghavan,
discern this! What is this spirit?
So be it.
He hastened towards it; it hid itself from him.
12 The suffix vat indicates possession.
atha (ind.): now, then, moreover.
indram (m. sing. acc. indra; prob. from ind): to
Indra.
abruvan (3rd pl. impf. P. bru): said, spoke.
maghavan (m. voc. sing. maghavat; from mah
-vat12): Wealth-Possessor.
etat (n. acc. sing. pron. etad): this, it.
vijnhi (2nd sing. ipv. P. vi j): distinguish!
discern!
kim (n. nom. sing. interrogative pron. kim):
what?
etat (n. acc. sing. pron. etad): this, it.
yakam (n. nom. sing. yaka): spirit, ghost.
iti (ind.): thus; an indication that the previous
words were said or thought.
tath (ind.): in that manner, so, thus; yes, so be
it.
iti (ind.): thus; an indication that the previous
words were said or thought.
tat (n. acc. sing. pron. tad): it, that.
abhyadravat (3rd sing. impf. P. abhi dru): ran up
to, hastened towards.
tasmt (m. abl. sing. pron. tad): from him.
tirodadhe (3rd sing. pf. . tiro dh): disappeared,
hid itself from.
37
3.12
sa tasminnevke striyamjagma
bahuobhamnmumm haimavat; t
hovca, kimetad yakamiti
Indeed, in that ether he came to a woman of
abundantly brilliant lights. To her, Uma of the
Himalayas, he said, What is this spirit?
13 Meaning Oh, do not!, this phrase was spoken by Ums mother to dissuade her from the severe austerities in which she
was engaging to attract iva.
14 Umas father is Himavat, the god of the Himalayas.
sa (m. nom. sing. pron. tad): he.
tasmin (mn. loc. sing. pron. tad): in that; in him.
eva (ind.): so, indeed, truly, only.
ke (mn. loc. sing. ka; k): in open
space, the vacuity, the sky, the ether.
striyam (f. sing. loc. str; from su): at a woman.
jagma (3rd sing. pf. P. gam): came, arrived
at.
bahuobhamnm (f. pl. gen. bahu-obha-m,
KD. comp.): of abundantly brilliant lights.
bahu (ind.): much, very, abundantly,
greatly.
obha (grammar not specified; from ubh):
bright, brilliant.
mnm (f. gen. pl. m): of lights.
umm (f. acc. sing. um; prob. from the
expression u m13): (to) Uma.
haimavatm (f. acc. sing. haimavat; from hima
-vat): of the Himalayas14; lit. of the frost-
possessor.
tm (f. sing. acc. pron. tad): her, that.
ha (ind.): emphasizes previous word.
uvca (3rd sing. pf. P. vac): said.
kim (n. nom. sing. interrogative pron. kim):
what?
etat (n. nom. sing. pron. etad): this, it.
yakam (n. nom. sing. yaka): spirit, ghost.
iti (ind.): thus; an indication that the previous
words were said or thought.
38
4.1
s brahmeti hovca brahmao v etad vijaye
mahyadhvamiti tato haiva vidcakra
brahmeti
It is Brahman, she said. In this, Brahmans
victory, be joyous indeed! From this, indeed,
he formed the knowledge Brahman.
s (f. nom. sing. pron. tad): she.
brahma (n. nom. sing. brahman; from bh):
Brahman.
iti (ind.): thus; an indication that the previous
words were said or thought.
ha (ind.): emphasizes previous word.
uvca (3rd sing. pf. P. vac): said.
brahmaa (n. abl./gen. sing. brahman; from
bh): from Brahman; Brahmans, of
Brahman.
vai (ind.): indeed, truly, certainly, verily.
etat (n. nom./acc. sing. pron. etad): this.
vijaye (m. sing. loc. vijaya; from vi j): in victory,
conquest, triumph.
mahyadhvam (2nd pl. impv. . mah -iya): be
joyous!
iti (ind.): thus; an indication that the previous
words were said or thought.
tata (n. abl. sing. pron. tat): from that, from it.
ha (ind.): emphasizes previous word.
eva (ind.): so, indeed, truly, only.
vidn (m. acc. pl. vida; from vid): knowledge.
cakra (3rd sing. pf. P. k): (he/she/it) did, made,
formed.
brahma (n. nom. sing. brahman; from bh):
Brahman.
iti (ind.): thus; an indication that the previous
words were said or thought.
39
4.2
tasmd v ete dev atitarmivnyn devn tasmt (mn. abl. sing. pron. tad): from that;
yadagnirvyurindraste hyenannediha
pasparuste hyenat prathamo vidcakra vai (ind.): indeed, truly, certainly, verily.
brahmeti
Therefore, verily, these deities, Agni, Vayu,
and Indra, are better, as it were, than those
other deities, for they are nearest to having
touched this. The foremost one formed the
knowledge Brahman.
therefore.
etat (n. nom/acc. sing. pron. etad): this.
ete (m. nom/voc. pl. pron. etad): these.
dev (m. nom. pl. deva; from div): gods,
deities.
atitarm (ind.): above in rank; better, higher.
iva (ind.): like, in this sense; as if; as it were.
anyn (m. acc. pl. pronominal adj. anya): other.
devn (m. acc. pl. deva; from div): gods, deities.
yat (mn. nom. sing. relative pron. yad): who,
which, what, that.
agni (m. nom. sing. agni; from ag): Agni.
vyu (m. nom. sing. vyu; from v): Vayu.
indra (m. nom. sing. indra; prob. from ind):
Indra.
te (m. nom. pl. pron. tad): they, those.
hi (ind.): for, because; indeed.
enat (n. acc. sing. pron. idam): this, here.
nediham (n. nom. sing. nediha): nearest.
pasparu (3rd pl. pf. P. sp): (they) touched.
te (m. nom. pl. pron. tad): they, those.
hi (ind.): for, because; indeed.
enat (n. acc. sing. pron. idam): this, here.
prathama (m. nom. sing. prathama; superlative
pra): foremost, first (in time or rank);
earliest, original; preceding.
vidn (m. acc. pl. vida; from vid): knowledge.
cakra (3rd sing. pf. P. k): did, made, formed.
brahma (n. nom. sing. brahman; from bh):
Brahman.
iti (ind.): thus; an indication that the previous
words were said or thought.
40
4.3
tasmd v indrotitarmivnyn devn sa
hyenannediha paspara sa hyenat
prathamo vidcakra brahmeti
Therefore, verily, Indra is better, as it were,
than the other deities, for he is nearest to
having touched this. The foremost one
formed the knowledge Brahman.
tasmt (mn. abl. sing. pron. tad): from that;
therefore
vai (ind.): indeed, truly, certainly, verily.
indra (m. nom. sing. indra; prob. from ind):
Indra.
atitarm (ind.): above in rank; better, higher.
iva (ind.): like, in this sense; as if; as it were.
anyn (m. acc. pl. pronominal adj. anya): other.
devn (m. acc. pl. deva; from div): gods, deities.
sa (m. nom. sing. pron. tad): he.
hi (ind.): for, because; indeed.
enat (n. acc. sing. pron. idam): this, here.
nediham (n. nom. sing. nediha): nearest.
paspara (3rd sing. pf. P. sp): (he) touched.
prathama (m. nom. sing. prathama; superlative
pra): foremost, first (in time or rank);
earliest, original; preceding.
vidn (m. acc. pl. vida; from vid): knowledge.
cakra (3rd sing. pf. P. k): did, made, formed.
brahma (n. nom. sing. brahman; from bh):
Brahman.
iti (ind.): thus; an indication that the previous
words were said or thought.
41
4.4
tasyaia deo yadetad vidyuto vyadyutad3
itnnyammiad3 ityadhidaivatam
This is its declaration: It is that which
beflashed the flashing ones, Ah! Indeed, it
winked, Ah! It is the supreme deity.
15
This sounds like the a in father (IPA //).
tasya (n. gen. sing. pron. tad): of that, its.
ea (m. nom. sing. pron. etad): this.
dea (m. nom. sing. dea; from di):
advice, instruction; declaration, account;
rule, command.
yat (n. nom. sing. relative pron. yad): which.
etat (n. nom./acc. sing. pron. etad): this, it.
vidyuta (mf. nom./acc. pl. vi dyut): the flashing,
shining, glittering (ones); lightning.
vyadyutat (3rd sing. aor. . vi dyut): flashed
forth, shone forth; illuminated, lightened,
irradiated.
(ind.): as if, like; the sound ah15.
iti (ind.): thus; an indication that the previous
words were said or thought.
id (ind.): even, just, only; indeed, assuredly.
nyammiat (3rd sing. aor. P. ni mi): shut the
eyelids, winked.
(ind.): as if, like; the sound ah.
iti (ind.): thus; an indication that the previous
words were said or thought.
adhidaivatam (n. nom. sing. adhidaivata; from
adhi div): the over-god, the supreme deity.
42
5.5
athdhytma yadetad gacchatva ca
manonena caitadupasmaratyabhka
sakalpa
Now, the over-self, which is this, goes, as it
were, to the mind, and by this one
remembers the perpetual conviction.
atha (ind.): now, then, moreover.
adhytmam (n. nom./acc. sing. adhitma): over-
self.
yat (n. nom. sing. relative pron. yad): who,
which, what, that.
etat (n. nom./acc. sing. pron. etad): this.
gacchati (3rd sing. pres. indic. P. gam): goes.
iva (ind.): like, in this sense; as if; as it were.
ca (ind.): and.
mana (n. nom./acc. sing. manas; from man):
the mind.
anena (n. inst. sing. pron. idam): with this, by
this.
ca (ind.): and.
etat (n. acc. sing. pron. etad): this.
upasmarati (3rd sing. pres. indic. P. upa sm):
(one) remembers.
abhkam (ind.): constant, perpetual.
sakalpa (m. nom. sing. sakalpa; from sam
klp): will, volition, conception, conviction.
43
4.6
taddha tadvana nma
tadvanamityupsitavya sa ya etadeva
vedbhihaina sarvi bhutni savchanti tadvanam (mn. nom. sing. tad-vana, TP. or KD.
That is named That-Abundance; as That-
Abundance it is revered; he who knows this
thus, all beings long for him.
tat (n. nom. sing. pron. tad): that.
ha (ind.): emphasizes previous word.
comp.): That-Abundance (ambiguous),
Their-Abundance (TP.), That-is-Abundance
(KD.), etc.
tat (grammar not specified): that, of that,
him, his, their, etc.
vanam (mn. nom. sing. vana): forest,
thicket; plenty, abundance.
nma (n. acc. sing. nman): named, called.
tadvanam (mn. nom. sing. tad-vana, TP. or KD.
comp.): That-Abundance (ambiguous),
Their-Abundance (TP.), That-is-Abundance
(KD.), etc.
tat (grammar not specified): that, of that,
him, his, their, etc.
vanam (mn. nom. sing. vana): forest,
thicket; plenty, abundance.
iti (ind.): thus; an indication that the previous
words were said or thought.
upsitavyam (n. nom. sing. upsitavya): revered,
honoured.
sa (m. nom. sing. pron. tad): he.
ya (m. nom. sing. relative pron. yad): who.
etat (n. acc. sing. pron. etad): this.
evam (ind.): thus, in this way, in such a manner,
such.
veda (3rd sing. pres. indic. P. vid): knows,
perceives.
abhi (ind.): to, towards, into, over, upon.
ha (ind.): emphasizes previous word.
enam (m. acc. sing. pron. idam): him, this.
sarvi (n. nom. pl. pronominal adj. sarva):
whole, entire, all, every.
bhutni (n. nom. pl. bhta; past pass. p. bhu):
beings.
savchanti (3rd pl. pres. indic. P. sa vch):
(they) long for, wish.
44
4.7
upaniada bho bruhtyukt ta upaniad
brhm vva ta upaniadamabrumeti
O, speak about the Upanishad!
Uttered to you was the holy Upanishad,
indeed. To you, we spoke about the
Upanishad.
upaniadam (f. acc. sing. upaniad; from upa ni
sad): the Upanishad; the secret doctrine;
lit. to sit down near.
bhos (ind.): O; a particle to address another
person.
bruhi (2nd sing. ipv. P. br): speak! say! tell!;
speak about, proclaim.
iti (ind.): thus; an indication that the previous
words were said or thought.
ukt (f. nom. sing. ukt; past pass. p. vac):
uttered, said, spoken.
te (dat./gen. sing. short pron. yumad): of you;
for you, to you.
upaniat (f. nom. sing. upaniad; from upa ni
sad): the Upanishads; the secret doctrine;
lit. to sit down near.
brhmm (f. acc. sing. brhm; from bh): holy,
sacred, divine.
vva (ind.): emphazises previous word; just,
indeed, even.
te (dat./gen. sing. short pron. yumad): of you;
for you, to you.
upaniadam (f. acc. sing. upaniad; from upa ni
sad): the Upanishad; the secret doctrine;
lit. to sit down near.
abruma (1st pl. impf. P. br): we spoke, said,
told.
iti (ind.): thus; an indication that the previous
words were said or thought.
45
4.8

tasyai tapo dama karmeti pratih ved tasyai (f. dat. sing. pron. tad): for that, for it.
sarvgni satyamyatanam
For it, austerity, self-restraint, and action are
the stability, the Vedas are all the limbs, the
real is the abode.
tapa (n. nom. sing. tapas): heat, austerity.
dama (m. nom. sing. dama): self-restraint, self-
control.
karm (m. nom. sing. karman; from k): action.
iti (ind.): thus; an indication that the previous
words were said or thought.
pratih (f. nom. sing. pratih; from prati
sth): standing still, resting, remaining,
steadfastness, stability.
ved (mf. nom. pl. veda; from vid): the Vedas.
sarvgni (n. nom. pl. sarva-ga, KD. comp.):
all the limbs.
sarva: all
agni (n. nom. pl. aga): limbs.
satyam (n. nom. sing. satya; pres. act. p. as
-ya): true, real, actual, sincere, good, pure;
lit. coming from being.
yatanam (n. nom. sing. yatana): resting-place,
support, seat, home, abode.

46
4.9
yo v etmeva vedpahatya
ppmnamanante svarge loke jyeye
pratitihati pratitihati
Verily, one who knows this thus, Having
beaten off evil, stands firmly, firmly in the
endless, heavenly, most excellent world.
ya (m. nom. sing. relative pron. yad): who.
vai (ind.): indeed, truly, certainly, verily.
etm (f. acc. sing. pron. etad): this.
evam (ind.): thus, in this way, in such a manner,
such.
veda (3rd sing. pres. indic. P. vid): (one) knows,
perceives.
apahatya (ger. apa han): having beaten off,
repelled, destroyed.
ppmnam (m. acc. sing. ppman): evil,
unhappiness, misfortune.
anante (m. loc. sing. ananta): in the endless,
boundless.
svarge (mn. loc. sing. svarga): in the heavenly,
celestial.
loke (mn. loc. sing. loka): in the world.
jyeye (mn. loc. sing. jyeya): most excellent, best.
pratitihati (3rd sing. pres. indic. P. prati sth):
stands firmly.
pratitihati (3rd sing. pres. indic. P. prati sth):
stands firmly.
47