kena upanishad: word-for-word translation with transliteration and grammatical notes

Stephanie Simoes

Word-for-Word Translation with Transliteration and

Grammatical Notes

2

October 2015

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Introduction

Sanskrit is an inherently vague languagenot 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 does use sandhi, too (for example, the word a is written as an before vowels) this is most often spoken rather than written (for example, the is usually pronounced as th [i.e., thuh] before consonants and th [i.e., thee] before vowels, but it is spelled the same in both cases). In Sanskrit, however, sandhi changes the written letters, too. The Sanskrit sandhi rules have not been included here because they can be be found in many booksfor example, see McComas Taylors The Little Red Book of Sanskrit Paradigms. If one wants a deeper understanding of sandhi, one must learn the reasons behind these changesfor this, I recommend Robert P. Goldmans Devavpraveik.

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Conversion of the Internation 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

All letters without diacritical marks are the

same. They must be written in lower-case.

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Abbreviations

. tmanepada voice

AB. avyaybhva compound

abl. ablative case

acc. accusative case

act. active

adj. adjective

adv. adverb

aor. aorist tense

ben. benedictive mood

BV. bahuvrh

comp. compound

cond. conditional mood

dat. dative case

DV. dvandva

f. feminine

fut. future

gen. genitive case

ger. gerund

impf. imperfect tense

impv. imperative mood

ind. indeclinable

inf. infinitive mood

inj. injunctive mood

instr. instrumental case

KD. karmadhraya

lit. literally

loc. locative case

m. masculine gender

n. neuter gender

nom. nominative case

opt. optative mood

P. parasmaipada voice

p. participle

pass. passive

peri. periphrastic future tense

pf. perfect tense

pl. plural

pres. present

prob. probably

pron. pronoun

sing. singular

TP. tatpurua (vyadhikaraa)

voc. vocative case

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Explanation of Grammatical Terms NOUN CASES / VIBHAKTI-S (separations, divisions)

English Term Sanskrit Term Usage

Ablative pancam (5th) or apdna (taking away, giving away)

From (and occasionally than) the noun.

Accusative dvitya (2nd) or karman (action; object)

Identifies the object.

Dative caturth (4th) or sampradna (giving over completely, bestowing)

For, to (the indirect object).

Genitive ahi (6th) or sambandha (binding together)

Of the noun.

Instrumental ttya (3rd) or karaa (doing, making, acting)

By or with the noun (in either the instrumental sense or in the sense of accompaniment).

Locative saptam (7th) or adhikaraa (location; lit. over-making)

Expresses location: in, on, at, etc. the noun.

Nominative pratham (1st) or kart (doer, maker, agent)

Identifies the subject.

Vocative sabodhana (awaking, arousing; calling to)

Identifies the addressee.

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


Future active participle

bhaviyatkle kdanta (participle in future time)

E.g., The about-to-remember man asked a question.

Future passive participle (a.k.a. gerdundive)

ktya (to-be-done) This implies ought. E.g., The words are to-be-remembered (i.e., The words ought to be remembered).

Gerund (a.k.a. indeclinable participle)

ktvnta (ending in tv) / lyabanta (ending in ya)

Not to be confused with the English gerund, this signals an action that was completed before some other event. Therefore, gerunds are always dependent on another verb. E.g., Having remembered, Rama went to the forest.

Past active participle

ktavatu (ending in tavat) This is used like the English simple past tense. E.g., It arose.

Past passive participle

bhute kdanta (participle in the past)

This can be used as an adjective: E.g., The remembered man arrived. It can also function as a noun (when the thing which it describes is implied): E.g., The forgotten was found.

Present active participle

vartamne kdanta, kartari prayoga (participle in the present, active construction)

Like the gerund, this is subordinated to another verb. It differs in that it is more imperfectivei.e., it refers to an action that is in progress at the time of the principal verb. E.g., Remembering, Rama went to the forest.

Present passive participle

vartmne kdanta, karmai 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.

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VERB TENSES / KLA-S (times)


Aorist adyatana-bhuta (of today past) Pinis term: lu

Indicates an action that has recently been completed.2 E.g., The horse spoke this morning.

Imperfect anadyatana-bhuta (not of today past) Pinis term: la

Indicates an action that was not performed today and was not witnessed

by the speaker.2 E.g., The horse spoke a year ago.

Perfect (a.k.a. distant past tense)

paroka-bhuta (beyond the eye past) Pinis term: li

Indicates an action that was not performed today and was witnessed by

the speaker.2 E.g., He told me that the horse spoke a year ago.

Periphrastic future (a.k.a. distant future)

anadyatana-bhaviyat (not of today future) Pinis term: lu

Refers to an event in the distant future. It has a sense of certainty. E.g., When I journey beneath the earth,

the horse will (certainly) speak.

Present indicative

vartamna (present) Pinis term: la

Used like the English present tense. E.g., The horse speaks.

Simple future smnya-bhaviyat (general

future)

Pinis term: l

Refers to a future event that is contiguous with present time. It has a sense of likelihood. E.g., The horse will (likely) speak any minute now.

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

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


Active voice parasmaipada (word for another

Describes verbs of activity and verbs used with an object.

Middle voice tmanepada (word for the self)

Generally describes reflexive verbs, but 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.

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


Benedictive r (blessing, benediction; prayer) Pinis term: li

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

Conditional atipatti (going beyond)/saketa (condition) Pinis term: l

Used for hypotheses or situations contrary to fact. It expresses a desire to have done things differently in the past. E.g., If she would have slain the demon, it would not have arisen.

Imperative jn (order, command) Pinis term: lo

Indicates that the verb is a command. E.g., Slay the demon!

Injunctive This is a usage made of the aorist (lu).

In Vedic, the injunctive expresses 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. potential) (includes benedictive)

vidhi (rule, injunction) Pinis term: li3

The optative can be used for prescription (should, ought) or possibilities (might, may). 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) Pinis term: le

Used in older Sanskrit, the subjunctive has a variety of functions including the requisition and the expression of wishes. E.g., I wish that she would slay the demon; I request that she slay the demon.

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

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SECONDARY CONJUGATIONS / DHTU VTTI-S (root modes)


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.

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COMPOUNDS / SAMSA-S (throwing togethers)

Term Usage

avyaybhva (indeclinable state)

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.

bahuvrhi (much-rice)4 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).

dvandva (pair) A list of nouns that would ordinarily be connected by and or or. E.g., mother-father (i.e., mother and father).

tatpurua (his person)4: vyadhikaraa (different case) and karmadhraya (action bearing)

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).

4 The name of the compound is an example of it.

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Invocation 1

pyyantu mamgni vk prna caku rotram atho balam indriyni ca sarvi Let increase my limbs, speech, breath, seeing, hearing; likewise, my strength and senses all.

pyyantu (3rd pl. ipv. P. pyai): let swell, increase, grow, thrive.

mama (m. gen. sing. pron. mad): my, of me. agni (n. nom. pl. aga; from an): limbs. vk (f. nom. sing. vc; from vac): speech, word. prna (m. nom. sing. pra): life-breath, breath,

vitality; air inhaled. caku (n. acc. sing. cakus; from cak): eye,

seeing. rotram (n. acc. sing. rotra; from ru): ear,

hearing. atho (ind.): now, likewise, next, therefore. balam (n. nom. sing. bala): power, strength,

vigour. indriyni (n. nom. pl. indriya): powers; senses. ca (ind.): and. sarvi (n. nom. pl. pronominal adj. sarva):

whole, entire, all, every, everything.

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Invocation 2

sarva brahmopaniada mha brahma nirkury m m brahma nirkarodanirkaraamastvanirkaraa mestu All is Brahman of the Upanishad. I may not separate from Brahman; Brahman separated not. The non-separating, be! The non-separating of me, be!

sarvam (n. nom. sing. pronominal adj. sarva): whole, entire, all, every, everything.

brahma (n. nom. sing. brahman; from bh): Brahman.

upaniadam (f. acc. sing. upaniad; from upa ni sad): the Upanishad, the secret doctrine; lit. to sit down near.

m (ind.): not; do not; no. aham (mn. nom. sing. pron. mad): I. brahma (n. acc. sing. brahman; from bh):

Brahman. nirkurym (1st sing. opt. P. nis k):

should/might/may separate (from), divide off, drive away, remove, reject; lit. make away from.

m (ind.): not; do not; no. m (ind.): not; do not; no. brahma (n. acc. sing. brahman; from bh):

Brahman. nirkarot (3rd sing. impf. P. nis k): separated,

divided off, drove away, removed, rejected, forgot.5

anirkaraam (n. nom. sing. anirkaraa; from a nis k -ana6): the non-separating from, the not dividing off from, the non-removing, the non-forgetting; lit. non-making away from.

astu (3rd sing. ipv. P. as): be! let it be! anirkaraam (n. nom. sing. anirkaraa; from a

nis k -ana): the non-separating from, the not dividing off from, the non-removing, the non-forgetting; lit. non-making away from.

me (m. dat./gen. sing. pron. mad): for me; my, of me.

astu (3rd sing. ipv. P. as): be! let it be!

5 Without the a-prefix, past tense verbs can express wishes or hopes. 6 The suffix ana generally means the act of doing X.

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Invocation 3

tadtmani nirate ya upaniatsu dharmste mayi santu te mayi santu om nti nti nti Delighting in that Self, Let Dharma, who dwells in the Upanishads, be in me! Let those be in me! Om! Peace! Peace! Peace!

tat (n. nom. sing. pron. tad): it, that. tmani (m. loc. sing. tman; from an, at, or

v): in the Self. nirate (m. loc. sing. nirata; past. pass. p. ni ram):

in delighting. ya (m. nom. sing. relative pron. yad): who. upaniatsu: (f. loc. pl. upaniad; from upa ni

sad): in the Upanishads, secret doctrines. dharma (m. nom. sing. dharman; from dh):

moral or religious law, virtue; Dharma, the god of law and justice.

ste (3rd sing. pres. indic. . s): rests, dwells, is present.

mayi: (m. loc. sing. pron. mad): in me. santu (3rd pl. ipv. P. as): be! te (m. nom. pl. pron. tad): they, those. mayi: (m. loc. sing. pron. mad): in me. santu (3rd pl. ipv. P. as): be! om (ind.): Om; the sacred syllable, an auspicious

salutation. anti (mf. nom. sing. anti): peace.

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I.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?

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.


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.

keneit vcamim vadanti caku rotra ka u devo yunakti By what is moved this speech they speak? The eye and earoh, which god yokes these?


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.

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I.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 speech That is the breath of breath!

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.

cakuacakuratimucya dhr pretysmllokdamt bhavanti Having liberated the eye from the eye, The steady ones, having gone forth from this world, are immortal.

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.

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I.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.

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. 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.

anyadeva tad viditdatho aviditdadhi Other than the seen, indeed, is that; Likewise, it is above the unseen.

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. adhi (ind.): above, over.

iti uruma purve ye nastad vycacakire Thus we heard from the ancients, Who explained it to us.

iti (ind.): thus; an indication that the previous 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 (m. 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.

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I.4

yatvcnabhyudita yena vgabhyudyate That which, by speech, is not risen, By which, speech is raised

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.

tadeva brahma tva viddhi neda yadidamupsate That, indeed, perceive to be Brahman, Not this that they worship.

tat (n. nom. sing. pron. tad): it, that. eva (ind.): so, indeed, truly, only. brahma (n. nom. sing. brahman; from bh):

Brahman. tvam (m. 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.

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I.5

yanmanas na manute yenhur mano matam That which one conceives not by the mind, By which, they have said, the mind is conceived


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.







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I.6

yaccaku na payati yena cakui payati That which one sees not by the eye, By which one sees the eyes


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.







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I.7

yacchrotrea na oti yena rotramida rutam That which one hears not by the ear, By which the ear is heard


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.







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I.8

yat prena na priti yena pra prayate That which one breathes not by the life-breath, By which life-breath is led


prena (m. inst. sing. pra): by breath, life-breath, vitality.

na (ind.): not. priti (3rd sing. pres. indic. P. pra an): (one)

breathes in. 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.







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II.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 gods 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 (m. 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 (m. 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.

25

II.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.

na (ind.): not. aham (m. 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 (m. 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.

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.

ya (m. nom. sing. relative pron. yad): who. na (m. 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.

26

II.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 p. pass. participle vi j): the distinguished, known, discerned.

avijnatm (mn. gen. pl. avijnat; from a vi j): of the non-distinguishing, unknowing, undiscerning.

27

II.4

pratibodhavidita matamamtatva hi vindate (When) the awakening-perceived is the conceived, Indeed, one perceives immortality.

pratibodha-viditam (n. nom. sing. pratibodha-vidita, TP. comp.): the awakening-perceived; the perceived-by-awaking. 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 vindate vrya vidyay vindatemtam With the Self, one perceives power, With wisdom, one perceives the immortal.

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.

7 The suffix tva indicates X-ness.

28

II.5

iha cedaveddatha satyamasti na cedihvednmahat vinai If here it is perceived, it is the real; If it is not here perceived, great is the destruction.

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.

bhuteu bhuteu vicitya dhr pretysmllokdamt bhavanti Having distinguished it in beings, in beings, The wise, having gone forth from this world, become immortals.

bhuteu (mn. loc. pl. bhuta; past pass. p. bhu): in beings; lit. in the become (ones), in the arisen (ones).

bhuteu (mn. loc. pl. bhuta; past pass. p. bhu): 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. bhu): (they) are,

become, arise.

8 The suffix ya means coming from X.

29

III.1

brahma ha devebhyo vijigye, tasya ha brahmao vijaye dev amahyanti For the gods, Brahman went to victory.

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.

ta aikantsmkamevya vijayosmkamevya mahimeti They observed, Ours, indeed, is this victory! Ours, indeed, is this greatness!

te (m. nom. pl. pron. tad): they, those. aikanta (3rd pl. impf. . k): (they) saw, looked

at, beheld; thought, observed. asmkam (m. 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 (m. 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.

30

III.2

taddhai vijajau, tebhyo ha prdurbabhuva, tann vyajnata kimida yakamiti To them, It distinguished from them; It became visible What spirit is this?

tat (n. nom. sing. pron. tad): it, that. ha (ind.): used to emphasize the preceding word. em (mn. gen. pl. pron. idam): of them; their; to

them. vijajau (3rd sing. pf. P. vi j): distinguished,

discerned. tebhya (mn. dat/abl. pl. pron. tad): for them,

from them. ha (ind.): used to emphasize the preceding word. prdur (ind.): to be visible; to appear. babhuva (3rd sing. pf. P. bhu): was, became,

arose. tat (n. nom. sing. pron. tad): it, that. vyajnata (3rd pl. impf. . vi j): (they)

discerned, they 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


31

III.3

tegnimabruvan, jtveda, etad vijnhi kimetad yakamiti; tayeti They said to Agni, O Jataveda, discern this! What is this spirit? Go towards it!

te (m. nom./voc. pl. pron. tad): they, those. agnim (m. acc. sing. agni; from ag): (to) Agni.9 abruvan (3rd pl. impf. P. bru): said, spoke. jta-veda (n. nom. sing. jta-vedas, TP.

comp.10): Jataveda; Knowledge of the Born, Wealth of 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; wealth.

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. nom. sing. pron. etad): this. yakam (n. nom. sing. yaka): spirit, ghost. iti (ind.): thus; an indication that the previous

words were said or thought. taya (2nd sing. ipv. P. tay): go towards! iti (ind.): thus; an indication that the previous


9 The deity Agni is fire. 10 Could also be a KD. comp.: Born-Knowledge.

32

III.4

tadabhyadravat, tamabhyavadat kosti, agnirv ahamasmtyabravjjtaved v ahamasmti He hastened towards It, It saluted him. Who are you? It said. Jataveda 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. 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 (m. nom. sing. pron. asmad): I. asmi (1st sing. pres. indic. P. as): am iti (ind.): thus; an indication that the previous


33

III.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 (m. 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


34

III.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


35

III.7

atha vyumabruvan, vyavetad vijnhi kimetad yakamiti; tatheti Now, to Vayu they said, O Vayu, discern this! What is this spirit? So be it.

atha (ind.): now, then, moreover. vyum (m. acc. sing. vyu; from v): to Vayu. abruvan (3rd pl. impf. P. bru): said, spoke. vyo (m. voc. sing. vyu; from v): O Vayu. 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


36

III.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.11 aham (m. 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

mtari12-van13): air, wind; the fire-stick of Agni; lit. prob. growing in the mother.

vai (ind.): indeed, truly, certainly, verily. aham (m. nom. sing. pron. asmad): I. asmi (1st sing. pres. indic. P. as): am. iti (ind.): thus; an indication that the previous


11 I have chosen to translate vai the indeclinable because that is the way the word is used in Kena IV.1, IV.2, IV.3, and IV.9. A possible play on words, however, is worthy of note: vai can also be the first person singular present indicative parasmaipada of v, meaning I blow. 12 Mtari (m. loc. sing. mt): in the mother, in the measurer. 13 Svan (prob. from vi): swelling, growing, increasing.

37

III.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 (m. 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


38

III.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


39

III.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.

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

-vat14): 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.

14 The suffix vat indicates possession.

40

III.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?

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. pl. gen. m): of lights.

umm (f. acc. sing. um; prob. from the expression u m15): (to) Uma.

haimavatm (f. acc. sing. haimavat; from hima -vat): of the Himalayas16; 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


15 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. 16 Umas father is Himavat, the god of the Himalayas.

41

IV.1

s brahmeti hovca brahmao v etad vijaye mahyadhvamiti tato haiva vidcakra brahmeti It is Brahman, she said. In this, Brahmans victory, indeed, be joyous! From this, indeed, he made the knowledge: It is 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) made. brahma (n. nom. sing. brahman; from bh):



42

IV.2

tasmd v ete dev atitarmivnyn devn yadagnirvyurindraste hyenannediha pasparuste hyenat prathamo vidcakra brahmeti

Therefore, verily, these godsAgni, Vayu, and Indraare better, as it were, than those other gods; For they are nearest to having touched This. The foremost one made the knowledge: It is Brahman.

tasmt (mn. abl. sing. pron. tad): from that; therefore.

vai (ind.): indeed, truly, certainly, verily. 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): (he) made. brahma (n. nom. sing. brahman; from bh):



43

IV.3

tasmd v indrotitarmivnyn devn sa hyenannediha paspara sa hyenat prathamo vidcakra brahmeti Therefore, verily, Indra is better, as it were, than the other gods; For he is nearest to having touched This. The foremost one made the knowledge: It is 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): (he) made. brahma (n. nom. sing. brahman; from bh):



44

IV.4

tasyaia deo yadetad vidyuto vyadyutad3 itnnyammiad3 ityadhidaivatam Of That, there is this declaration: This is that which flashed forth like lightning Indeed! as if it winked. It is the supreme deity.

tasya (n. gen. sing. pron. tad): of that. ea (m. nom. sing. pron. etad): this. dea (m. nom. sing. dea; from di):

advice, instruction; declaration, account; rule, command.

yat (mn. nom. sing. relative pron. yad): who, which, what, that.

etat (n. nom. sing. pron. etad): this. vidyuta (f. nom. pl. vyadyut; from vi dyut):

lightning; flashing, shining, glittering ones. vyadyutata (3rd sing. aor. . vi dyut): flashed

forth, shone forth; illuminated. (ind.): as if, like. 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. 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.

45

IV.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 constant 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.

46

IV.6

taddha tadvana nma tadvanamityupsitavya sa ya etadeva vedbhihaina sarvi bhutni savchanti 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. 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. 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. bhuta; past pass. p. bhu):

beings. savchanti (3rd pl. pres. indic. P. sa vch):

(they) long for, wish.

47

IV.7

upaniada bho bruhtyukt ta upaniad brhm vva ta upaniadamabrumeti Sir, tell the Upanishad! Uttered to you is the holy Upanishad, indeed. To you, we told the Upanishad.

upaniadam (f. acc. sing. upaniad; from upa ni sad): the Upanishad; the secret doctrine; lit. to sit down near.

bho (ind.): a particle to address another person. bruhi (2nd sing. ipv. P. bru): speak! say! tell! 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 (m. 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 (m. 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. bru): we spoke, said, told.

iti (ind.): thus; an indication that the previous words were said or thought.

48

IV.8

tasyai tapo dama karmeti pratih ved sarvgni satyamyatanam For that, austerity, self-restraint, and action are thus the stability, The Vedas are all the limbs, The real is the abode.

tasyai (f. dat. sing. pron. tad): for that, to that. 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; lit. coming from being.

yatanam (n. nom. sing. yatana): resting-place, support, seat, home, abode.

49

IV.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.

kena upanishad: word-for-word translation with transliteration and grammatical notes

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