The Kena

Upanishad

Translated by
Michael Douglas Neely

The Translator and the
Translation
I am a mostly self-taught Sanskrit enthusiast. I went to
a Sanskrit presentation at a yoga studio sometime in
the late 1990s. That was my first exposure to any
structured Sanskrit class. The studio arranged a
second follow-up class, but no one showed up, except
me. I took that as an omen. In 2003 I took two
Sanskrit workshops that emphasized learning the
Sanskrit alphabet and some noun declensions and verb
conjunctions. In 2005 I was able to find a Sanskrit
mentor to teach me Sanskrit until about mid-2006.
From mid-2006 to mid-2007 I continued my Sanskrit
studies and Sanskrit to English translations. You can
see my translation work during this time period and
my current work on my academia.edu profile:
https://independent.academia.edu/MichaelNeely​
In mid-2007 I lost interest in studying Sanskrit and
stopped studying it. In 2014 my interest in Sanskrit
was rekindled. I felt a calling to come back to it and
started reviewing various Sanskrit primers and
textbooks.
In July 2015 I felt confident enough to start translating
the ​Bhagavad Gita​ in order continue increasing my
proficiency in the Sanskrit language while feeling the
excitement of actually reading and comprehending the
​ hagavad Gita​ and then translating the
Sanskrit of the B
Sanskrit into English. In addition to the ​Bhagavad
Gita​, I have started some translation work on the
Brihat Jataka​ and the principal Upanishads.
I am not a Sanskrit professor nor do I claim to be an
expert in the Sanskrit language. Various translations
of the ​Kena Upanishad​, Sanskrit primers and
textbooks, and the Academic Room Sanskrit-English
Dictionary app were consulted during this translation.
In particular, I consulted the ​Kena Upanishad by
Stephanie Simoes, ​The Upanishads by Vernon Katz
and Thomas Egenes, ​Nine Principal Upanishads ​by
Swami Satyananda Saraswati, and the Sanskrit script
for this Upanishad found at sanskritdocuments.org for
clarification and guidance in my own translation. I
relied heavily on the Sanskrit primer
Devavanipravesika by Robert and Sally Goldman,
Sanskrit Grammar by William Dwight Whitney, ​A
Vedic Grammar for Students by Arthur Anthony
Macdonell, the Sanskrit Reference Manual by
William Bucknell, and the app just mentioned in
making sure I understood the Sanskrit underlying the
translation.
In my prose translations, I tried to be as literal as
possible, not adding anything to the translation that
was not in the original Sanskrit text. For each verse
translated, I show the Sanskrit ​devanagari ​text, the
transliteration of the Sanskrit in English (IAST
format), and the English translation I created. After
that, I broke down each word of the Sanskrit text into
its pre-​sandhi​ form and listed the various grammatical
identifiers of each word. I also explain why my
translation is different from other translations and
provide other background information essential to
understanding the verses. Every translation has it
place in the world. My disagreement with a translation
is just an exercise in how it departs from the literal
translation.

Some Sanskritists may criticize this book given I am

not a credentialed Sanskritist in the guise that I made
certain grammar and translation errors. I am not
immune to error, but I am definitely confident that I
provide a valuable Sanskrit and ​Kena Upanishad
resource in this book. If one feels moved to criticize
my work, I would appreciate a detailed response in
regards to my error and not some off the cuff rebuke
from on high. I understand society’s tendency to give
the benefit of the doubt to a credentialed person over a
non-credentialed enthusiast, but just be aware that
credentialed and uncredentialed people make errors
all the same. This book is filling a void that has not
been provided by the credentialed Sanskrit
community that rarely engages the Sanskrit enthusiast Outline of Main Concepts
community in any public outreach minus the
(listed as they appear in the text)
availability of their print and online publications.

Nature of Brahman
The first khanda (section) of the ​Kena Upanishad
starts out with a dialogue with a pupil asking what or
who is the prime mover behind the animate that
impels the mind, what manifests the first breath, what
is behind animated speech, and what deity yokes
seeing and hearing?
The teacher responds by stating that Brahman is
behind hearing, the mind, speech, the breath, and
seeing that can be designated as a prime mover.
With an aside, the teacher states the wise liberated and
departed from this world become immortal. Then the
teacher goes back to explaining the nature of
Brahman.
The teacher states that, the senses of seeing, speech,
and the mind cannot go where Brahman is. And the
ancients explained, we cannot know or discriminate
the transmission of this knowledge on this matter
because Brahman is other than the known and beyond
the unknown.
It is stated that the organs of speech, thought, seeing,
hearing, and breathing do not cause the senses to
receive the input from their environment, but it is
through Brahman that connects the senses with the
sensory inputs. Yet it is stated that people don’t
acknowledge this fact.
The Inability to Know Brahman Well
The second khanda continues the dialogue between
the pupil and teacher. The teacher tells the student
that if he/she thinks he/she knows Brahman well, then
he/she does not know Brahman well, either with
regard to himself/herself or concerning the deities.
These matters are to be pondered over.
The pupil replies and states that he/she has thought
about the known and does not know it well, either of
himself/herself or others. And those others also know
that they do not know.
The teacher then replies with the following statement:
“Of whom it is not thought, of that one there is
thought. Of whom does not know the thought, that
one is the undistinguished of the distinguished,
distinguished of the non-distinguishing.”
What Can Be Known
The teacher continues by stating that the known is the
immortal thought, which is the known perception.
The Known: Internal and External
It is stated by the teacher that focus on the self brings
about vigor and focus on knowledge brings about
immortality.
The Importance of Understanding this
Teaching
This section is concluded with the statement that if
people have come to know this, there is goodness, and
if not, there is ruin. “The wise having distinguished it
in whatever being, having departed from this world
are immortal.”
The Deities Taking Undue Credit For
Brahman’s Victory
The third section of the ​Kena Upanishad​ relates how
Brahman conquered on behalf of the deities, but then
in that victory the deities rejoiced and took it as their
own victory and greatness.
The Deities Trying to Discover the
Nature of Brahman
Brahman was aware of the deities, but Brahman was
invisible to the deities. The deities could not discern
Brahman and inquired who Brahman was, assuming
Brahman was of a spirit nature.
They first sent Agni to discern Brahman. When Agni
went toward Brahman, Brahman asked Agni who
Agni was. Agni stated his name and one of his
epithets, Jataveda. Then Brahman asked Agni what
power Agni had. Agni said that he could burn
everything on earth. Then Brahman laid a piece of
straw before Agni and told Agni to burn it. Agni was
not able to burn it and discern Brahman and went
back from whence he came.
Then the deities asked Vayu to discern who Brahman
was. Vayu went toward Brahman and Brahman asked
who Vayu was. Vayu mentioned his name and one of
his epithets, Matarishva. Brahman then asked Vayu
what power he had. Vayu said that he could carry
everything away on the earth. Once again, Brahman
laid a piece of straw before Vayu and told Vayu to
carry it away. Just as Agni, Vayu could not carry the
straw away nor discern Brahman and went back to the
deities to report his findings.
Lastly, the deities sent Indra to find out the nature of
Brahman. Indra went towards Brahman and Brahman
disappeared. But in that space Indra came upon Uma,
a woman who had an appearance of abundant beauty
and the daughter of the Himalaya mountain. Indra
asked Uma who the spirit was.
Uma’s Clarification of Brahman
In the last section of this Upanishad, the dialog with
Uma indicates that the spirit is Brahman and the
deities must rejoice in the victory that is Brahman’s.
From this testimony Indra also realized it was
Brahman.
Uma then states that Agni, Vayu, and Indra are better
than the other deities as they came closest to
Brahman. Indra, once again, realizes it as Brahman.
Uma further states that Indra is better than all other
deities because he came the closest, and once again,
Indra realized it was Brahman.
The Witness of the Supreme Deity
(Brahman)
When the shining ones were illuminated by the
supreme deity with a wink-like flash, they were
awestruck.
Where the Supreme Self Goes
The Supreme Self goes to Brahman as if it were the
mind. One should remember with constant conviction
that the self is always going back to Brahman.
Opening Invocation Verse
May my limbs, speech, breath, sight, and hearing
abound in vigor, and also my strength and all my
senses.

All is Brahman in the Upanishad. May I never

Brahman is That Abundance
It is stated that Brahman is Abundance and worthy of
honor. All beings long for that.
repudiate Brahman, given Brahman did not repudiate
me. There being no repudiation, May there be no
expectation for me. That is the satisfaction of the self.
The ​dharmas​ which are in the Upanishads,
they must be in me, they must be in me.

Foundation and Results For Moving Om, peace, peace, peace.

Toward Brahman

The foundation for moving towards Brahman are

tapas​, self-control, and action. The Vedas are all the
limbs. Truth is the abode.

Thus, those who have beaten off evil know this. In the
endless celestial world, the most excellent one stands
firmly.
 1:5. ​Which by the mind it is not thought, by which
they said, mind is thought, ​indeed, that is Brahman.
First Khanda Verses You must know this, which they don’t acknowledge
here.
1:1. [Pupil:] Om. By what does the animate occur, the
1:6. ​Which by the eye one does not see, by which one
mind impelled? By what does the first breath
sees sights, indeed, that is Brahman. You must know
manifest? Yoked by what do they say this animated
this, which they don’t acknowledge here.
speech? And what deity yokes seeing and hearing?
1:7. ​Which by the ear one does not hear, by which this
1:2. [Teacher:] What is the hearing of the hearing, the hearing is heard, indeed, that is Brahman. You must
mind of the mind, the speech, indeed, of the speech, know this, which they don’t acknowledge here.
the breath of breath, and the seeing of the seeing is
that one. ​The wise having broken free, departing from 1:8. ​Which by the breath one does not breathe, by
this world are immortal. which the breath is led, indeed, that is Brahman. You
must know this, which they don’t acknowledge here.
1:3. Seeing does not go there, speech does not go, nor
the mind. We cannot know and we cannot
discriminate, how one could teach that. “That is,
indeed, other than the known and also beyond the
unknown,” we heard of the ancient ones who
explained that to us.

1:4. ​Which by speech it is not spoken, by which

speech it is spoken, indeed, that is Brahman. You
must know this, which they don’t acknowledge here.
Second Khanda Verses
2:1. [Teacher:] If you think, “It is easily known,”
verily and certainly, you know little about the form of
Brahman. Which of this is you. Which of this is in the
deities. Indeed, then, those are to to-be-thought over.
[Pupil:] I thought the known.
2:2. I do not think, “It is easily known.” And I know,
“I don’t know among us.” And I know, “Who knows
that among us, that one knows, one does not know
among us.”
2:3. [Teacher:] Of whom it is not thought, of that one
there is thought. Of whom does not know the thought,
that one is the undistinguished of the distinguished,
distinguished of the non-distinguishing.
2:4. Known, indeed, is the immortal thought, the
known perception. Vigor is known with the self. The
immortal is known with knowledge.
2:5. Here, if it was known, then there was goodness. If
here, it was not known, then there was great ruin. The
wise having distinguished it in whatever being, having
departed from this world are immortal.
Third Khanda Verses
3:1. Indeed, Brahman conquered for the deities.
Indeed, in the victory of that Brahman, the deities
came to rejoice. They beheld, “Indeed, this is our
victory and this greatness is ours.”
3:2. Indeed, that [Brahman] was aware of them.
Indeed, for them, that became visible. They could not
discern and said, “Who is this spirit?”
3:3. They said to Agni. O Knowledge of the Born, you
must discern this, “Who is this spirit?” “So be it,”
[Agni] said.
3:4. That one (Agni) hastened towards it. It said,
“Who are you?” Agni replied, “I am Agni or I am
Jataveda.”
3:5. The spirit asked, “What power is there in you?”
Agni said, “Assuredly, I could burn all this, which is
on the earth.”
3:6. The spirit laid down a piece of straw for [Agni]
and said, “You must burn that.” With all-swiftness
Agni rushed upon it and was not able to burn it.
Indeed, from that Agni turned back saying, “No, I was
unable to discern that spirit.
3:12. That one [Indra], indeed, in that space came
upon a woman, the appearance of abundant beauty,
Uma, daughter of the Himalaya mountain. He said to
her, “Who is that spirit?”

3:7. Then, [the deities] said to Vayu, “O Vayu, you

must discern that. Who is this spirit?” Vayu said, “So
be it.”

3:8. That one [Vayu] hastened toward it. [The spirit]

said, “Who are you?” Vayu said, “Indeed, I am Vayu.
Indeed, I am Matarishva.”

3:9. The spirit asked, “What power is there in you?”

[Vayu] said, “Assuredly, I could carry off all this
which is here on earth.”

3:10. The spirit laid down a piece of straw for [Vayu]

and said, “You must carry that off.” With
all-swiftness Vayu rushed upon it and was not able to
carry it off. Indeed, from that Vayu turned back
saying, “No, I was unable to discern that spirit.

3:11. Then [the deities] said to Indra, “O Bestower of

Gifts, you must discern that. Who is that spirit?” Indra
said, “So be it.” Indra hastened towards it. From that,
it disappeared.

Fourth Khanda Verses
4:1. She said, “Indeed, it is Brahman. You [deities]
must rejoice that in the victory, indeed, of Brahman.”
Truly indeed from that, [Indra] put together the facts.
And said, “It is Brahman.”
4:6. It is said, “Indeed, that is called That Abundance
and is That Abundance.” That one is honored. Thus,
who knows that, indeed, towards that all beings long
for that.
4:7. [Pupil:] Sir, speak the Upanishad!
[Teacher:] Indeed, the holy Upanishad is uttered for
you. For you, we spoke the Upanishad.

4:2. Indeed, from that, these deities—Agni, Vayu, and
Indra—they are better, as it were, than the other
deities. Indeed, they came closest to this. The
foremost [Indra] put together the facts. And said, “It is
Brahman.”
4:3. Indeed, from that, Indra is better, as it were, than
the other deities. Indeed, here, that one [Indra] came
the closest. Indeed, that foremost one put together the
facts here. And said, “It is Brahman.”
4:8. The foundation for that are ​tapas​, self-control,
and action. The Vedas are all the limbs. Truth is the
abode.
4:9. Thus, who knows, indeed, this having beaten off
evil. In the endless celestial world the most excellent
one stands firmly, stands firmly.

4:4. This account of that (supreme deity), which is

that one illuminated the shining ones and they (the
shining ones) said, “ah!” The supreme deity also
winked and they said, “ah!”

4:5. Then, the supreme self is that which goes to that,

and as it were, the mind. With this constant
conviction, one remembers that.
 Opening Invocation
Grammatical Detail of the
Verses ॐ आ याय तम
ु मा गा न वा ाण च ुः

ो मथोबल मि या ण च सवा ण ।

सव मौप नषदं

माऽहं म नराकुया मा मा म

नराकरोद नराकरणम व नराकरणं मेऽ त।ु

तदा म न नरतेय उप नष सध
ु मा तेम य

स तत
ु म
े य स त।ु

ॐ शाि तः शाि तः शाि तः ॥

oṃ āpyāyantumamāṅgāni vākprāṇaścakṣuḥ
śrotramathobalamindriyāṇi ca sarvāṇi ।
sarvaṃ brahmaupaniṣadaṃ
mā'haṃ brahma nirākuryāṃ mā mā brahma
nirākarodanirākaraṇamastvanirākaraṇaṃ me'stu।
tadātmani nirateya
upaniṣatsudharmāstemayi santutemayi santu।
oṃ śāntiḥ śāntiḥ śāntiḥ ॥
May my limbs, speech, breath, sight, and hearing
abound in vigor, and also my strength and all my
senses. All is Brahman in the Upanishad. May I never
repudiate Brahman, given Brahman did not repudiate
me. There being no repudiation, May there be no
expectation for me. That is the satisfaction of the self.
The ​dharmas​ which are in the Upanishads,
they must be in me, they must be in me.
Om, peace, peace, peace.
om (particle) = om (a sacred syllable)
āpyāyantu (1st class verb root: āpyai) (imperative,
parasmaipada​, 3rd person, plural) = may they abound
in vigor
mama (pronoun, 1st person, genitive, singular) = my
aṅgāni (stem form: aṅga) (neuter, nominative,
singular) = limbs
vāk (stem form: vāk) (feminine, nominative, singular)
= speech
prāṇas (stem form: prāṇa) (masculine, nominative,
singular) = breath
cakṣus (stem form: cakṣus) (masculine, nominative,
singular) = sight
śrotram (stem form: śrotra) (neuter, nominative,
singular) = hearing
atho (adverb) (indeclinable) = and also
balam (stem form: bala) (neuter,
masculine/accusative, singular) = strength
indriyāṇi (stem form: indriya) (neuter,
masculine/neuter, plural) = senses
ca (conjunction) (indeclinable) = and
sarvāṇi (stem form: sarva) (neuter, nominative, plural)
= all
sarvam (stem form: sarva) (neuter, nominative,
singular) = all
brahma (stem form: brahman) (neuter, nominative,
singular) = Brahman
upaniṣadam (stem form: upaniṣad) (feminine,
accusative, singular) = Upanishad
mā (prohibitive) (indeclinable) = not
aham (pronoun, 1st person, nominative, singular) = I
brahma (stem form: brahman) (neuter, accusative,
singular) = Brahman
nirākuryām (8th class verb root: nirākṛ) (optative,
parasmaipada​, 1st person, singular) = may I repudiate
mā (pronoun, 1st person, accusative, singular) = me
mā (prohibitive) (indeclinable) = not
brahma (stem form: brahman) (neuter, nominative,
singular) = Brahman
nirākarod (8th class verb root: nirākṛ) (imperfect,
parasmaipada​, 3rd person, singular) = repudiated
anirākaraṇam (stem form: nirākaraṇa) (a +
nirākaraṇam) (neuter, accusative, singular) =
non-repudiation
astva (2nd class verb root: as) (gerund) (indeclinable)
= there being
nirākaraṇam (stem form: nirākaraṇa) (neuter,
nominative, singular) = no expectation
me (pronoun, 1st person, dative, singular) = for me
astu (2nd class verb root: as) (imperative,
parasmaipada​, 3rd person, singular) = may it be
tat (pronoun, 3rd person, neuter, nominative, singular)
= that
ātmani (stem form: ātman) (masculine, locative,
singular) = in the self
nirate (stem form: nirata) (masculine/neuter, locative,
singular) = in satisfaction
yas (pronoun, 3rd person, masculine, nominative,
singular) = which
upaniṣatsu (stem form: upaniṣad) (feminine, locative,
plural) = in the Upanishads
dharmās (stem form: dharma) (masculine, nominative,
plural) = ​dharmas
om (particle) = om (a sacred syllable)
śāntis (stem form: śānti) (feminine, nominative,
singular) = peace
śāntis (stem form: śānti) (feminine, nominative,
singular) = peace
śāntis (stem form: śānti) (feminine, nominative,
singular) = peace

te (pronoun, 3rd person, neuter, nominative, plural) =

they

mayi (pronoun, 1st person, locative, singular) = in me

santu (2nd class verb root: as) (imperative,

parasmaipada​, 3rd person, plural) = they must be

te (pronoun, 3rd person, neuter, nominative, plural) =

they

mayi (pronoun, 1st person, locative, singular) = in me

santu (2nd class verb root: as) (imperative,

parasmaipada​, 3rd person, plural) = they must be

Verse 1:1
ॐ केने षतं पत त े षतं मनः केन ाणः थमः ै त
यु तः ।
केने षतां वाच ममां वदि त च ुः ो ं क उ दे वोयन
ु ि त
॥ १॥
oṃ keneṣitaṃ patati preṣitaṃ manaḥ kena prāṇaḥ
prathamaḥ praiti yuktaḥ ।
keneṣitāṃ vācamimāṃ vadanti cakṣuḥ śrotraṃ ka u
devoyunakti ॥ 1॥
[Pupil:] Om. By what does the animate occur, the
mind impelled? By what does the first breath
manifest? Yoked by what do they say this animated
speech? And what deity yokes seeing and hearing?
om (particle) = om (a sacred syllable)
kena (interrogative, masculine/neuter, instrumental,
singular) = by what
iṣitam (4th class verb root: iṣ) (past passive participle,
neuter, nominative, singular) = the animate
patati (1st class verb root: pat) (present indicative,
parasmaipada​, 3rd person, singular) = occur
preṣitam (4th class verb root: iṣ) (pra + iṣitam) (past
passive participle, neuter, accusative, singular) =
impelled
manas (stem form: manas) (neuter, accusative,
singular) = mind
kena (interrogative, masculine/neuter, instrumental,
singular) = by what
prāṇas (stem form: prāṇa) (masculine, nominative,
singular) = breath
prathamas (stem form: prathama) (ordinal number,
masculine, nominative, singular) = first
praiti (2nd class verb root: ī) (pra + eti) (present kas (interrogative, masculine, nominative, singular) =
indicative, ​parasmaipada​, 3rd person, singular) = what
manifest
u (indeclinable) = and
yuktas (7th class verb root: yuj) (past passive
participle, masculine, nominative, singular) = yoked devas (stem form: deva) (neuter, nominative, singular)
= deity
kena (interrogative, masculine/neuter, instrumental,
singular) = by what yunakti (7th class verb root: yuj) (present indicative,
ātmanepada​, 3rd person, singular) = yokes
iṣitam (4th class verb root: iṣ) (past passive participle,
neuter, nominative, singular) = animated

vācam (stem form: vāc) (feminine, accusative,

singular) = speech

imām (pronoun, 3rd person, feminine, accusative,

singular) = this

vadanti (1st class verb root: vad) (present indicative,

parasmaipada​, 3rd person, plural) = they say

cakṣus (stem form: cakṣus) (neuter, accusative,

singular) = seeing

śrotram (stem form: śrotra) (neuter, accusative,

singular) = hearing
 śrotrasya (stem form: śrotra) (neuter, genitive,
Verse 1:2 singular) = of hearing

ो य ो ं मनसोमनोय वाचोह वाचँ स उ ाण य ाणः śrotram (stem form: śrotra) (neuter, nominative,
। singular) = hearing

च ुष च ुर तमु य धीराः े या मा लोकादमत manasas (stem form: manas) (neuter, genitive,

ृ ा भवि त
singular) = of the mind
॥२॥
manas (stem form: manas) (neuter, nominative,
śrotrasya śrotraṃ manasomanoyad vācoha vācam̐ sa u singular) = mind

prāṇasya prāṇaḥ । yad (relative pronoun, neuter, nominative, singular) =

what
cakṣuṣaścakṣuratimucya dhīrāḥ pretyāsmāllokādamṛtā
vācas (stem form: vac) (feminine, genitive, singular) =
bhavanti ॥2॥ of speech

ha ​(adverb) (indeclinable) = indeed (emphasizing

[Teacher:] What is the hearing of the hearing, the previous word)
mind of the mind, the speech, indeed, of the speech,
the breath of breath, and the seeing of the seeing is vācam (stem form: vac) (feminine, accusative,
that one. ​The wise having broken free, departing from singular) = speech
this world are immortal.
sas (pronoun, 3rd person, masculine, nominative,
singular) = that one

u (indeclinable) = and
prāṇasya (stem form: prāṇa) (masculine, genitive,
singular) = of the breath
prāṇas (stem form: prāṇa) (masculine, masculine,
singular) = the breath
cakṣuṣas (stem form: cakṣus) (neuter, genitive,
singular) = of seeing
amṛtās (6th class verb root: mṛ) (a + mṛtās) (past
passive participle, masculine, nominative, plural) =
immortal
bhavanti (1st class verb root: bhū) (present indicative,
parasmaipada​, 3rd person, plural) = are

cakṣus (stem form: cakṣus) (neuter, nominative,

singular) = seeing

atimucya (1st class verb root: muc) (ati + mucya)

(gerund) (indeclinable) = having broken free

dhīrās (stem form: dhīra) (masculine, nominative,

plural) = the wise

pretya (verb root: i) (pra + itya) (gerund)

(indeclinable) = departing

asmāt (pronoun, 3rd person, masculine, ablative,

singular) = from this

lokāt (stem form: loka) (masculine, ablative, singular)

= from the world
 Seeing does not go there, speech does not go, nor the
Verse 1:3 mind. We cannot know and we cannot discriminate,
how one could teach that. “That is, indeed, other than
the known and also beyond the unknown,” we heard
न त च ुग छ त न वा ग छ त नोमनः । of the ancient ones who explained that to us.

न व मोन वजानीमोयथैतदनु श यात ्

अ यदे व त व दतादथोअ व दताद ध ।

इ त शु म
ु पव
ू षां येन त याचच रे

॥ ३॥

na tatra cakṣurgacchati na vāggacchati nomanaḥ ।

na vidmona vijānīmoyathaitadanuśiṣyāt

anyadeva tadviditādathoaviditādadhi ।

iti śuśruma pūrveṣāṃ yenastadvyācacakṣire

॥ 3॥
na (particle of negation) (indeclinable) = not
tatra (adverb) (indeclinable) = there
cakṣus (stem form: cakṣus) (neuter, nominative,
singular) = seeing
gacchati (1st class verb root: gam) (present indicative,
parasmaipada​, 3rd person singular) = go
na (particle of negation) (indeclinable) = not
vāk (stem form: vāc) (feminine, nominative, singular)
= speech
gacchati (1st class verb root: gam) (present indicative,
parasmaipada​, 3rd person singular) = go
na (particle of negation) (indeclinable) = not
u (indeclinable) = and
manas (stem form: manas) (neuter, nominative,
singular) = mind
na (particle of negation) (indeclinable) = not
vidmas (2nd class verb root: vid) (present indicative,
parasmaipada​, 1st person, plural) = we know
na (particle of negation) (indeclinable) = not
vijānīmas (9th class verb root: jñā) (vi + jānīmas)
(present indicative, ​parasmaipada,​ 1st person, plural)
= we discriminate
yathā (adverb) (indeclinable) = how
etad (pronoun, 3rd person, neuter, accusative,
singular) = that
anuśiṣyāt (2nd class verb root: śās) (anu + śiṣyāt)
(optative, ​parasmaipada,​ 3rd person, singular) = one
could teach
anyat (pronominal adjective, neuter, nominative,
singular) = other
eva (emphatic particle that emphasizes the preceding
word) (indeclinable) = indeed
tad (pronoun, 3rd person, neuter, nominative,
singular) = that
viditāt (2nd class verb root: vid) (past passive vyācacakṣire (2nd class verb root: cakṣ) (perfect,
participle, neuter, ablative, singular) = than the known ātmanepada​, 3rd person, plural​) = explained

atho (adverb) (indeclinable) = and also

aviditāt (2nd class verb root: vid) (a + viditāt) (past

passive participle, neuter, ablative, singular) = than
the unknown

adhi (adverb) (indeclinable) = beyond

iti (punctuation) (indeclinable) = (close quotes)

śuśruma (1st class verb root: śru) (perfect,

parasmaipada, 1st person, plural)= we heard

pūrveṣām (stem form: pūrva) (masculine, genitive,

plural) = of the ancient ones

ye (relative pronoun, masculine, nominative, plural) =

who

nas (pronoun, masculine, dative, plural) = to us

tad (pronoun, 3rd person, masculine, accusative,

plural) = that
 yad (stem form: yad) (relative pronoun, masculine,
Verse 1:4 nominative, singular) = which

य वाचाऽन यु दतं येन वाग यु यते। vācā (stem form: vācā) (feminine, instrumental,
singular) = by speech
तदे व म वं व ध नेदं य
anabhyuditam (2nd class verb root: udi) (an + abhi +
॥ ४॥ uditam) (past passive participle, neuter, nominative,
singular) = not spoken
yadvācā'nabhyuditaṃ yena vāgabhyudyate।
yena (relative pronoun, masculine/neuter,
tadeva brahma tvaṃ viddhi nedaṃ ya instrumental, singular) = by which

॥ 4॥ vāk (stem form: vāc) (feminine, nominative, singular)

= speech

Which by speech it is not spoken, by which speech it abhyudyate (7th class verb root: ud) (abhi + udyate)
is spoken, indeed, that is Brahman. You must know (present indicative, passive, ​ātmanepada​, 3rd person,
this, which they don’t acknowledge here. singular​) = spoken

tad (correlative pronoun, 3rd person, masculine,

nominative, singular) = that

eva (emphatic particle that emphasizes the preceding

word) (indeclinable) = indeed
brahma (stem form: brahman) (neuter, nominative,
singular) = Brahman Verse 1:5
tvam (pronoun, masculine, nominative, singular) = य मनसा न मनत
ु य
े ेनाहुमनोमतम ्।
you
तदे व म वं व ध नेदं य ददमप
ु ासते
viddhi (​2nd class verb root: vid​) (imperative, 2nd
person, singular) = know! ॥ ५॥
na (particle of negation) (indeclinable) = not yanmanasā na manuteyenāhurmanomatam।
idam (pronoun, 3rd person, neuter, accusative, tadeva brahma tvaṃ viddhi nedaṃ yadidamupāsate
singular) = this
॥ 5॥
yad (relative pronoun, neuter, 3rd person, nominative,
singular) = which
Which by the mind it is not thought, by which they
idam (pronoun, 3rd person, neuter, accusative, said, mind is thought, ​indeed, that is Brahman. You
singular) = here must know this, which they don’t acknowledge here.
upāsate (2nd class verb root: ās) (upa + āsate) (present
indicative, ​ātmanepada​, ​3rd person, plural) = they
acknowledge
yat (relative pronoun, neuter, 3rd person, nominative, eva (emphatic particle that emphasizes the preceding
singular) = which word) (indeclinable) = indeed

manasā (stem form: manas) (neuter, instrumental,

brahma (stem form: brahman) (neuter, nominative,
singular) = by the mind
singular) = Brahman
na (particle of negation) (indeclinable) = not
tvam (pronoun, masculine, nominative, singular) =
you
manute (1st class verb root: man) (present indicative,
ātmanepada​, passive, 3rd person, singular) = it is
viddhi (​2nd class verb root: vid​) (imperative, 2nd
thought
person, singular) = know!
yena (relative pronoun, masculine/neuter,
na (particle of negation) (indeclinable) = not
instrumental, singular) = by which
idam (pronoun, 3rd person, neuter, accusative,
āhus (1st class verb root: ah) (perfect, ​parasmaipada​,
singular) = this
3rd person, plural) = they said
yad (relative pronoun, masculine/neuter, 3rd person,
manas (stem form: manas) (neuter, nominative,
nominative, singular) = which
singular) = mind
idam (pronoun, 3rd person, neuter, accusative,
matam (1st class verb root: man) (past passive
singular) = this
participle, neuter, accusative, singular) = thought
upāsate (2nd class verb root: ās) (upa + āsate) (present
tad (pronoun, 3rd person, neuter, nominative,
indicative, ​ātmanepada​, ​3rd person, plural) = they
singular) = that acknowledge
 yad (relative pronoun, neuter, 3rd person, nominative,
Verse 1:6 singular) = which

य च ुषा न प य त येन च ूँ ष प य त । cakṣuṣā (stem form: cakṣus) (masculine, instrumental,

singular) = by the eye
तदे व म वं व ध नेदं य ददमप
ु ासते॥
na (particle of negation) (indeclinable) = not
॥ ६॥
paśyati (1st class verb root: dṛś) (present indicative,
yaccakṣuṣā na paśyati yena cakṣūm̐ṣi paśyati । 3rd person, singular) = one sees

tadeva brahma tvaṃ viddhi nedaṃ yadidamupāsate
॥ 6॥
Which by the eye one does not see, by which one sees
sights, indeed, that is Brahman. You must know this,
which they don’t acknowledge here.
yena (relative pronoun, masculine/neuter,
instrumental, singular) = by which
cakṣūm̐ṣi (stem form: cakṣus) (neuter, accusative,
plural) = the sights
paśyati (1st class verb root: dṛś) (present indicative,
3rd person, singular) = one sees

tad (pronoun, 3rd person, neuter, nominative,

singular) = that

eva (emphatic particle that emphasizes the preceding

word) (indeclinable) = indeed
brahma (stem form: brahman) (neuter, nominative,
singular) = Brahman Verse 1:7
tvam (pronoun, masculine, nominative, singular) = य ो ण
े न शण
ृ ो त येन ो मदँ त
ु म ्।
you
तदे व म वं व ध नेदं य ददमप
ु ासते
viddhi (​2nd class verb root: vid​) (imperative, 2nd
person, singular) = know! ॥७॥
na (particle of negation) (indeclinable) = not yacchrotreṇa na śṛṇoti yena śrotramidam̐ śrutam
idam (pronoun, 3rd person, neuter, accusative, tadeva brahma tvaṃ viddhi nedaṃ yadidamupāsate
singular) = this
॥7॥
yad (relative pronoun, neuter, 3rd person, nominative,
singular) = which
Which by the ear one does not hear, by which this
idam (pronoun, 3rd person, neuter, accusative, hearing is heard, indeed, that is Brahman. You must
singular) = here know this, which they don’t acknowledge here.
upāsate (2nd class verb root: ās) (upa + āsate) (present
indicative, ​ātmanepada​, ​3rd person, plural) = they
acknowledge
yad (relative pronoun, neuter, 3rd person, nominative, eva (emphatic particle that emphasizes the preceding
singular) = which word) (indeclinable) = indeed

śrotreṇa (stem form: śrotra) (neuter, instrumental,

brahma (stem form: brahman) (neuter, nominative,
singular) = by the ear
singular) = Brahman
tvam (pronoun, masculine, nominative, singular) =
na (particle of negation) (indeclinable) = not
you
śṛṇoti (1st class verb root: śru) (present indicative, 3rd
viddhi (​2nd class verb root: vid​) (imperative, 2nd
person, singular) ​= one hears
person, singular) = know!
yena (relative pronoun, masculine/neuter,
na (particle of negation) (indeclinable) = not
instrumental, singular) = by which
idam (pronoun, 3rd person, neuter, accusative,
śrotram (stem form: śrotra) (neuter, nominative,
singular) = this
singular) = hearing
yat (relative pronoun, neuter, 3rd person, nominative,
idam (pronoun, 3rd person, neuter, nominative,
singular) = which
singular) = this
idam (pronoun, 3rd person, neuter, accusative,
śrutam ​(1st class verb root: śru) (past passive
singular) = here
participle, neuter, nominative, singular)​ = heard
upāsate (2nd class verb root: ās) (upa + āsate) (present
tat (pronoun, 3rd person, neuter, nominative, singular)
indicative, ​ātmanepada​, ​3rd person, plural) = they
= that acknowledge
 yad (relative pronoun, neuter, 3rd person, nominative,
Verse 1:8 singular) = which

य ाणेन न ा ण त येन ाणः णीयते। prāṇena (stem form: prāṇa) (masculine, instrumental,
singular) = by the breath
तदे व म वं व ध नेदं य ददमप
ु ासते
na (particle of negation) (indeclinable) = not
॥ ८॥
prāṇiti (2nd class verb root: an) (pra + aṇiti) (present
yatprāṇena na prāṇiti yena prāṇaḥ praṇīyate। indicative, ​parasmaipada​, 3rd person, singular) = one
breathes
tadeva brahma tvaṃ viddhi nedaṃ yadidamupāsate
yena (relative pronoun, masculine/neuter,
॥ 8॥ instrumental, singular) = by which

prāṇas (stem form: prāṇa) (masculine, nominative,

Which by the breath one does not breathe, by which
the breath is led, indeed, that is Brahman. You must
know this, which they don’t acknowledge here.
singular) = the breath
praṇīyate (1st class verb root: nī) (pra + ṇīyate)
(present indicative, passive, ​ ​ātmanepada​, ​3rd person,
singular) = is led

tat (pronoun, 3rd person, neuter, nominative, singular)

= that

eva (emphatic particle that emphasizes the preceding

word) (indeclinable) = indeed
brahma (stem form: brahman) (neuter, nominative,
singular) = Brahman Verse 2:1
tvam (pronoun, masculine, nominative, singular) =
you य द म यसेसव
ु ेदे त दहरमेवा प नन
ू ं वं वे थ

viddhi (​2nd class verb root: vid​) (imperative, 2nd मणो पम ्।

person, singular) = know!
यद य वं यद य दे वे वथ नु मीमाँ यमेव तेम ये व दतम ्
na (particle of negation) (indeclinable) = not
॥ १॥
idam (pronoun, 3rd person, neuter, accusative,
singular) = this
yadi manyasesuvedeti daharamevāpi nūnaṃ tvaṃ
yad (relative pronoun, neuter, 3rd person, nominative,
singular) = which vettha brahmaṇorūpam।

idam (pronoun, 3rd person, neuter, accusative,
singular) = here
upāsate (2nd class verb root: ās) (upa + āsate) (present
indicative, ​ātmanepada​, ​3rd person, plural) = they
acknowledge
yadasya tvaṃ yadasya deveṣvatha nu mīmām̐syameva
temanyeviditam ॥ 1॥
[Teacher:] If you think, “It is easily known,” verily
and certainly, you know little about the form of
Brahman. Which of this is you. Which of this is in the
deities. Indeed, then, those are to to-be-thought over.
[Pupil:] I thought the known.
yadi (conjunction) (indeclinable) = if
manyase (1st class verb root: man) (present indicative,
ātmanepada​, 2nd person, singular​) = you think
suvedā (stem form: suvedā) (su + vedā) (feminine,
nominative, singular) = easily known
iti (punctuation) (indeclinable) = (close quotes)
daharam (stem form: dahara) (neuter, nominative,
singular) = little
eva (emphatic particle that emphasizes the preceding
word) (indeclinable) = indeed
api (adverb) (indeclinable) = verily
nūnam (adverb) (indeclinable) = certainly
tvam (pronoun, masculine, nominative, singular) =
you
vettha (2nd class verb root: vid) (present indicative,
2nd person, singular) = you know
brahmaṇas (stem form: brahman) (neuter, genitive,
singular) = of Brahman
rūpam (stem form: rūpa) (neuter, accusative, singular)
= form
yad (stem form: yad) (relative pronoun, 3rd person,
masculine, nominative, singular) = which
asya (pronoun, 3rd person, masculine/neuter, genitive,
singular) = of this
tvam (pronoun, masculine, nominative, singular) =
you
yad (stem form: yad) (relative pronoun, 3rd person,
masculine, nominative, singular) = which
asya (pronoun, 3rd person, masculine/neuter, genitive,
singular) = of this
deveṣu (stem form: deva) (masculine/neuter, locative,
plural) = in the deities
atha (adverb) (indeclinable) = then
nu (adverb) (indeclinable) = indeed
mīmām̐syam (stem form: mīmām̐sya) (future
participle, masculine, nominative, singular) =
to-be-thought over
eva (emphatic particle that emphasizes the preceding
word) (indeclinable) = indeed
te (pronoun, 3rd person, masculine, nominative,
plural) = those
manye (1st class verb root: man) (present indicative,
ātmanepada​, passive, 1st person, singular​) = I thought
viditam (2nd class verb root: vid) (past passive
participle, masculine, nominative, singular) = the
known
Verse 2:2
नाहं म येसव
ु ेदे त नोन वेदे त वेद च ।
योन त वेद त वेद नोन वेदे त वेद च ॥ २ ॥
nāhaṃ manyesuvedeti nona vedeti veda ca ।
yonastadveda tadveda nona vedeti veda ca ॥ 2 ॥
I do not think, “It is easily known.” And I know, “I
don’t know among us.” And I know, “Who knows
that among us, that one knows, one does not know
among us.”
na (particle of negation) (indeclinable) = not
aham (pronoun, 1st person, nominative, singular) = I
manye (1st class verb root: man) (present indicative,
ātmanepada​, 1st person, singular​) = I think
suvedā (stem form: suvedā) (su + vedā) (feminine,
nominative, singular) = easily known
iti (punctuation) (indeclinable) = (close quotes)
nas (pronoun, 1st person, genitive, plural) = among us
na (particle of negation) (indeclinable) = not
veda (2nd class verb root: vid) (present indicative,
parasmaipada​, 1st person, singular) = I know
iti (punctuation) (indeclinable) = (close quotes)
veda (2nd class verb root: vid) (present indicative,
parasmaipada​, 1st person, singular) = I know
ca (conjunction) (indeclinable) = and
yas (relative pronoun, 3rd person, masculine,
nominative, singular) = who
nas (pronoun, 1st person, genitive, plural) = among us
tat (pronoun, 3rd person, neuter, accusative, singular)
= that
veda (2nd class verb root: vid) (present indicative,
parasmaipada​, 3rd person, singular) = one knows
tat (pronoun, 3rd person, neuter, nominative, singular)
= that
veda (2nd class verb root: vid) (present indicative,
parasmaipada​, 3rd person, singular) = one knows
nas (pronoun, 1st person, genitive, plural) = among us
na (particle of negation) (indeclinable) = not
veda (2nd class verb root: vid) (present indicative,
parasmaipada​, 3rd person, singular) = one knows
iti (punctuation) (indeclinable) = (close quotes)
veda (2nd class verb root: vid) (present indicative,
parasmaipada​, 1st person, singular) = I know
ca (conjunction) (indeclinable) = and

Verse 2:3
य यामतं त य मतं मतं य य न वेद सः ।
अ व ातं वजानतां व ातम वजानताम ् ॥ ३ ॥
yasyāmataṃ tasya mataṃ mataṃ yasya na veda saḥ ।
avijñātaṃ vijānatāṃ vijñātamavijānatām ॥ 3 ॥
[Teacher:] Of whom it is not thought, of that one there
is thought. Of whom does not know the thought, that
one is the undistinguished of the distinguished,
distinguished of the non-distinguishing.
yasya (relative pronoun, 3rd person, masculine/neuter,
genitive, singular) = of whom
amatam (1st class verb root: man) (a + matam) (past
passive participle, neuter, nominative, singular) = not
thought
tasya (correlative pronoun, 3rd person,
masculine/neuter, genitive, singular) = of that one
matam (1st class verb root: man) (a + matam) (past
passive participle, neuter, nominative, singular) =
thought
matam (1st class verb root: man) (a + matam) (past
passive participle, neuter, accusative, singular) =
thought
yasya (relative pronoun, 3rd person, masculine/neuter,
genitive, singular) = of whom
na (particle of negation) (indeclinable) = not
veda (2nd class verb root: vid) (present indicative,
parasmaipada​, 3rd person, singular) = one knows
sas (pronoun, 3rd person, masculine, nominative,
singular) = that one Verse 2:4
avijñātam (9th class verb root: jñā) (a + vi + jñātam) तबोध व दतं मतममत
ृ वं ह व दते।
(past passive participle, neuter, nominative, singular)
= the undistinguished आ मना व दतेवीय व यया व दतेऽमत
ृ म ् ॥ ४॥
vijānatām (stem form: vijānat) (vi + jānatām) pratibodhaviditaṃ matamamṛtatvaṃ hi vindate।
(masculine/neuter, genitive, plural) = of the
distinguishing ātmanā vindatevīryaṃ vidyayā vindate'mṛtam ॥ 4॥
vijñātam (9th class verb root: jñā) (vi + jñātam) (past
passive participle, neuter, nominative, singular) = the Known, indeed, is the immortal thought, the known
distinguished perception. Vigor is known with the self. The
immortal is known with knowledge.
avijānatām (stem form: avijānat) (a + vi + jānatām)
(masculine/neuter, genitive, plural) = of the
non-distinguishing
pratibodhaviditam (2nd class verb root: vid) (prati +
bodha + viditam) (​tatpurūṣa compound, past passive
participle, neuter, nominative, singular) = the known
perception
matam (1st class verb root: man) (past passive
participle, neuter, nominative, singular) = thought
vindate (2nd class verb root: vid) (present indicative,
ātmanepada​, passive, 3rd person, singular) = known
amṛtam (6th class verb root: mṛ) (a + mṛtam) (past
passive participle, neuter, nominative, singular) =
immortal

amṛtatvam (6th class verb root: mṛ) (a + mṛta + tvam)

(past passive participle, neuter, nominative, singular)
= immortality

hi (adverb) (indeclinable) = indeed

vindate (2nd class verb root: vid) (present indicative,

ātmanepada​, passive, 3rd person, singular) = known

ātmanā (stem form: ātman) (masculine, instrumental,

singular) = with the self

vindate (2nd class verb root: vid) (present indicative,

ātmanepada​, passive 3rd person, singular) = known

vīryam (stem form: vīrya) (neuter, nominative,

singular) = vigor

vidyayā (stem form: vidyā) (feminine, instrumental,

singular) = with knowledge
 iha (adverb) (indeclinable) = here
Verse 2:5
ced (conjunction) (indeclinable) = if
इह चेदवेद दथ स यमि त न चे दहावेद महती वनि टः । avedīt (2nd class verb root: vid) (aorist,
parasmaipada​, 3rd person, singular) = known
भत
ू ष
े भ
ु त
ू ष
े ु व च य धीराः े या मा लोकादमत
ृ ा भवि त
atha (adverb) (indeclinable) = then
॥५॥
satyam (stem form: satya) (neuter, nominative,
iha cedavedīdatha satyamasti na cedihāvedīnmahatī singular, singular) = goodness
vinaṣṭiḥ । asti (2nd class verb root: as) (present indicative, 3rd
person, singular) = is
bhūteṣubhūteṣuvicitya dhīrāḥ pretyāsmāllokādamṛtā
na (particle of negation) (indeclinable) = not
bhavanti ॥5॥
ced (conjunction) (indeclinable) = if
Here, if it was known, then there was goodness. If iha (adverb) (indeclinable) = here
here, it was not known, then there was great ruin. The
wise having distinguished it in whatever being, having avedīt (2nd class verb root: vid) (aorist,
departed from this world are immortal. parasmaipada​, 3rd person, singular) = known

mahatī (stem form: mahatī) (feminine, nominative,

singular) = great
vinaṣṭis (stem form: vinaṣṭi) (vi + naṣṭis) (feminine,
nominative, singular) = ruin
bhūteṣu (1st class verb root: bhū) (past passive
participle, masculine/neuter, locative, plural) = in
beings
amṛtās (6th class verb root: mṛ) (a + mṛtās) (past
passive participle, masculine, nominative, plural) =
immortal
bhavanti (1st class verb root: bhū) (present indicative,
parasmaipada​, 3rd person, plural) = they are

bhūteṣu (1st class verb root: bhū) (past passive

participle, masculine/neuter, locative, plural) = in
beings

vicitya (1st class verb root: cit) (vi + citya) (gerund)

(indeclinable)= having distinguished

dhīrās (stem form: dhīra) (masculine, nominative,

plural) = the wise

pretya (verb root: i) (pra + itya) (gerund)

(indeclinable) = having departed

asmāt (pronoun, 3rd person, masculine, ablative,

singular) = from this

lokāt (stem form: loka) (masculine, ablative, singular)

= from the world

Verse 3:1
म ह दे वे यो विज येत य ह मणो
वजयेदेवा अमह य त त ऐ ता माकमेवायं
वजयोऽ माकमेवायं म हमे त ॥ १ ॥
brahma ha devebhyovijigyetasya ha brahmaṇo
vijayedevā amahīyanta ta aikṣantāsmākamevāyaṃ
vijayo'smākamevāyaṃ mahimeti ॥ 1 ॥
Indeed, Brahman conquered for the deities.
Indeed, in the victory of that Brahman, the deities
came to rejoice. They beheld, “Indeed, this is our
victory and this greatness is ours.”
brahma (stem form: brahman) (neuter, nominative,
singular) = Brahman
ha ​(adverb) (indeclinable) = indeed (emphasizing
previous word)
devebhyas (masculine/neuter, dative, plural) = for the
deities
vijigye (1st class verb root: ji) (vi + jigye) (perfect,
ātmanepada​, 3rd person, singular) = conquered
tasya (correlative pronoun, masculine/neuter, genitive,
singular) = of that one
ha ​(adverb) (indeclinable) = indeed (emphasizing
previous word)
brahmaṇas (stem form: brahman) (neuter, genitive,
singular) = of Brahman
vijaye (stem form: vijaya) (vi + jaye) (masculine,
locative, singular) = in the victory
devās (stem form: deva) (masculine, nominative,
plural) = deities
amahīyanta (stem form: mahīya) (denominative, ayam (pronoun, masculine, nominative, singular) =
imperfect, ​ātmanepada​, 3rd person, plural​) = they this
came to rejoice
mahimā (stem form: mahiman) (masculine,
te (pronoun, 3rd person, masculine, nominative, nominative, singular) = greatness
plural) = they
iti (punctuation) (indeclinable) = (close quotes)
aikṣanta (1st class verb root: īkṣ) (imperfect,
ātmanepada​, 3rd person, plural) = they beheld

asmākam (pronoun, 1st person, masculine, genitive,

plural) = our

eva (adverb) (indeclinable) = indeed (emphasizing

previous word)

ayam (pronoun, masculine, nominative, singular) =

this

vijayas (stem form: vijaya) (vi + jayas) (masculine,

nominative, singular) = victory

asmākam (pronoun, 1st person, masculine, genitive,

plural) = ours

eva (adverb) (indeclinable) = indeed (emphasizing

previous word)
 tat (pronoun, 3rd person, neuter, nominative, singular)
Verse 3:2 = that

ha ​(adverb) (indeclinable) = indeed (emphasizing

त धैषां वज ौते योह ादब
ु भव
ू त न यजानत previous word)
क मदं य मत॥२॥ eṣām (pronoun, 3rd person, masculine/neuter,
genitive, plural) = of them
taddhaiṣāṃ vijajñautebhyoha prādurbabhūva tanna
vijajñau (9th class verb root: jñā) (vi + jajñau)
vyajānata kimidaṃ yakṣamiti ॥ 2 ॥ (perfect, ​parasmaipada​, 3rd person, singular) = was
aware of
Indeed, that [Brahman] was aware of them. Indeed, tebhyas (pronoun, 3rd person, masculine/neuter,
for them, that became visible. They could not discern dative, plural) = for them
and said, “Who is this spirit?”
ha ​(adverb) (indeclinable) = indeed (emphasizing
previous word)

prādur (adverb) (indeclinable) = to be visible

babhūva (1st class verb root: bhū) (perfect,

parasmaipada​, 3rd person, singular) = became

tat (pronoun, 3rd person, neuter, nominative, singular)

= that

na (particle of negation) (indeclinable) = not

vyajānata (9th class verb root: jñā) (vi + ajānata)
(imperfect, ​ātmanepada​, 3rd person, plural) = they Verse 3:3
discerned

kim (interrogative) (indeclinable) = who? तेऽि नम व

ु जातवेद एत वजानी ह

idam (pronoun, 3rd person, neuter, nominative, क मदं य म त तथे त ॥ ३ ॥

singular) = this
te'gnimabruvañjātaveda etadvijānīhi
yakṣam (stem form: yakṣa) (neuter, nominative,
singular) = spirit kimidaṃ yakṣamiti tatheti ॥ 3 ॥

iti (punctuation) (indeclinable) = (close quotes)

They said to Agni. O Knowledge of the Born, you
must discern this, “Who is this spirit?” “So be it,”
[Agni] said.
te (pronoun, 3rd person, masculine, nominative,
plural) = they
agnim (stem from: agni) (masculine, accusative,
singular) = to Agni
iti (punctuation) (indeclinable) = (close quotes)
tathā (adverb) (indeclinable) = so be it
iti (punctuation) (indeclinable) = (close quotes)

abruvan (2nd class verb root: brū) (imperfect,

parasmaipada​, 3rd person, plural) = said

jātaveda (stem form: jātaveda) (​tatpurūṣa compound,

masculine, vocative, singular) = O Knowledge of the
Born

etad (pronoun, 3rd person, neuter, accusative,

singular) = this

vijānīhi (9th class verb root: jñā) (vi + jānīhi)

(imperative, 2nd person, singular) = you must discern

kim (interrogative) (pronoun, neuter, nominative,

singular) = who?

idam (pronoun, 3rd person, neuter, nominative,

singular) = this

yakṣam (stem form: yakṣa) (neuter, nominative,

singular) = spirit

Verse 3:4
तद य व म यवद कोऽसी यि नवा
अहम मी य वी जातवेदा वा अहम मी त ॥ ४ ॥
tadabhyadravattamabhyavadatko'sītyagnirvā
ahamasmītyabravījjātavedā vā ahamasmīti ॥ 4 ॥
That one (Agni) hastened towards it. It said, “Who
are you?” Agni replied, “I am Agni or I am Jataveda.”
tat (pronoun, 3rd person, neuter, accusative, singular)
= that one [Agni]
abhyadravat (1st class verb root: dru) (abhi + adravat)
(imperfect, ​parasmaipada​, 3rd person, singular) = it
hastened towards
tam (pronoun, 3rd person, masculine, accusative,
singular) = it
abhyavadat (1st class verb root: vad) (abhi + avadat)
(imperfect, ​parasmaipada​, 3rd person, singular) =
said
kas (interrogative, pronoun, masculine, nominative,
singular) = who?
asi (2nd class verb root: as) (present indicative, 2nd
person, singular) = are
iti (punctuation) (indeclinable) = (close quotes)
agnir (stem form: agni) (masculine, nominative,
singular) = Agni
vā (conjunction) (indeclinable) = or
aham (pronoun, 1st person, nominative, singular) = I
asmi (2nd class verb root: as) (present indicative, 1st
person, singular) = am Verse 3:5
iti (punctuation) (indeclinable) = (close quotes)
ति मँ व य कं वीय म यपीदँ सव
abravīt (2nd class verb root: brū) (imperfect,
parasmaipada​, 3rd person, singular) = replied दहे यं य ददं प ृ थ या म त ॥ ५ ॥

jātavedas (stem form: jātaveda) (​tatpurūṣa compound, tasmim̐ stvayi kiṃ vīryamityapīdam̐ sarvaṃ
neuter, nominative, singular) = Knowledge of the
Born daheyaṃ yadidaṃ pṛthivyāmiti ॥ 5 ॥

vā (conjunction) (indeclinable) = or
The spirit asked, “What power is there in you?”
aham (pronoun, 1st person, nominative, singular) = I Agni said, “Assuredly, I could burn all this, which is
on the earth.”
asmi (2nd class verb root: as) (present indicative, 1st
person, singular) = am

iti (punctuation) (indeclinable) = (close quotes)

tasmin (pronoun, 3rd person, masculine/neuter, idam (pronoun, 3rd person, neuter, accusative,
locative, singular) = in there singular) = here

tvayi (pronoun, 2nd person, masculine, locative, pṛthivyām (stem form: pṛthivī) (feminine, locative,
singular) = in you singular) = on the earth

kim (interrogative, neuter, nominative/accusative, iti (punctuation) (indeclinable) = (close quotes)

singular) = what?

vīryam (stem form: vīrya) (neuter,

nominative/accusative, singular) = power

iti (punctuation) (indeclinable) = (close quotes)

api (adverb) (indeclinable) = assuredly

idam (pronoun, 3rd person, neuter, accusative,

singular) = this

sarvam (stem form: sarva) (pronominal adjective,

neuter, accusative, singular) = all

daheyam (1st class verb root: dah) (optative,

parasmaipada​, 1st person, singular) = I could burn

yad (pronoun, neuter, accusative, singular) = which

 tasmai (pronoun, 3rd person, masculine/neuter, dative,
Verse 3:6 singular) = for [Agni]

tṛṇam (stem form: tṛṇa) (neuter, accusative, singular)

त मैतण
ृ ं नदधावेत दहे त । = a piece of straw
तदप
ु ेयाय सवजवेन त न शशाक द धंु स तत एव nidadhau (3rd class verb root: dhā) (ni + dadhau)
(perfect, ​parasmaipada​, 3rd person, singular) = it laid
नववत
ृ न
े त
ै दशकं व ातंु यदे त य मत॥६॥ down
tasmaitṛṇaṃ nidadhāvetaddaheti । etad (pronoun, 3rd person, neuter, accusative,
singular) = that
tadupapreyāya sarvajavena tanna śaśāka dagdhuṃ sa
daha (1st class verb root: dah) (imperative, 2nd
tata eva nivavṛtenaitadaśakaṃ vijñātuṃ person, singular) = you must burn
yadetadyakṣamiti ॥ 6 ॥ iti (punctuation) (indeclinable) = (close quotes)

tad (pronoun, 3rd person, neuter, accusative, singular)

The spirit laid down a piece of straw for [Agni] and
said, “You must burn that.” With all-swiftness Agni
rushed upon it and was not able to burn it. Indeed,
from that Agni turned back saying, “No, I was unable
to discern that spirit.
= it
upapreyāya (4th class verb root: ī) (upa + pra + īyāya)
(perfect, ​parasmaipada​, 3rd person, singular) =
rushed upon

sarvajavena (stem form: sarvajava) (sarva + javena)

(masculine/neuter, instrumental, singular) = with
all-swiftness
tad (pronoun, 3rd person, neuter, accusative, singular) aśakam (stem form: aśaka) (a + śakam) (neuter,
= it nominative, singular) = unable

na (particle of negation) (indeclinable) = not
śaśāka (5th class verb root: śak) (perfect,
parasmaipada​, 1st person, singular) = was able
dagdhum (1st class verb root: dah) (infinitive)
(indeclinable) = to burn
sas (pronoun, 3rd person, masculine, nominative,
singular) = that one
tatas (pronoun, 3rd person, neuter, ablative, singular)
= from that
vijñātum (9th class verb root: jñā) (vi + jñātum)
(infinitive) (indeclinable) = to discern
yad (relative pronoun, neuter, nominative, singular) =
who
etad (pronoun, 3rd person, neuter, 3rd person,
singular) = that
yakṣam (stem form: yakṣa) (neuter, nominative,
singular) = spirit
iti (punctuation) (indeclinable) = (close quotes)

eva (adverb) (indeclinable) = indeed

nivavṛte (4th class verb root: vṛt) (ni + vavṛte)

(perfect, ​ātmanepada​, 3rd person, singular) = it turned
back

na (particle of negation) (indeclinable) = no

etad (pronoun, 3rd person, neuter, accusative,

singular) = that
 atha (adverb) (indeclinable) = then
Verse 3:7
vāyum (stem form: vāyu) (masculine, accusative,
अथ वायम singular) = to Vayu
ु व
ु वायवेत वजानी ह

कमेत य म त तथे त ॥ ७ ॥ abruvan (2nd class verb root: brū) (imperfect,

parasmaipada​, 3rd person, plural) = said
atha vāyumabruvanvāyavetadvijānīhi
vāyo (stem form: vāyu) (masculine, vocative,
kimetadyakṣamiti tatheti ॥ 7 ॥ singular) = O Vayu

etad (pronoun, 3rd person, neuter, accusative,

Then, [the deities] said to Vayu, “O Vayu, you must singular) = that
discern that. Who is this spirit?” Vayu said, “So be it.”
vijānīhi (9th class verb root: jñā) (vi + jānīhi)
(imperative, 2nd person, singular) = you must discern

kim (interrogative) (pronoun, neuter, nominative,

singular) = who?

etat (pronoun, 3rd person, neuter, accusative, singular)

= this

yakṣam (stem form: yakṣa) (neuter, nominative,

singular) = spirit

iti (punctuation) (indeclinable) = (close quotes)

tathā (adverb) (indeclinable) = so be it
Verse 3:8
iti (punctuation) (indeclinable) = (close quotes)
तद य व म यवद कोऽसी त वायव
ु ा

अहम मी य वी मात र वा वा अहम मी त ॥ ८ ॥

tadabhyadravattamabhyavadatko'sīti vāyurvā

ahamasmītyabravīnmātariśvā vā ahamasmīti ॥ 8 ॥

That one [Vayu] hastened toward it. [The spirit] said,

“Who are you?” Vayu said, “Indeed, I am Vayu.
Indeed, I am Matarishva.”
tat (pronoun, 3rd person, neuter, nominative, singular)
= that one
abhyadravat (1st class verb root: dru) (abhi + adravat)
(imperfect, ​parasmaipada​, 3rd person, singular) =
hastened toward
tam (pronoun, 3rd person, masculine, accusative,
singular) = it
abhyavadat (1st class verb root: vad) (abhi + avadat)
(imperfect, ​parasmaipada​, 3rd person, singular) =
said
kas (interrogative, pronoun, masculine, nominative,
singular) = who?
asi (2nd class verb root: as) (present indicative, 2nd
person, singular) = are you
iti (punctuation) (indeclinable) = (close quotes)
vāyus (stem form: vāyu) (masculine, nominative,
singular) = Vayu
vai (adverb) (indeclinable) = indeed
aham (pronoun, 1st person, masculine, nominative,
singular) = I
asmi (2nd class verb root: as) (present indicative, 1st
person, singular) = am
iti (punctuation) (indeclinable) = (close quotes)
abravīt (2nd class verb root: brū) (imperfect,
parasmaipada​, 3rd person, singular) = It said
mātariśvā (stem form: mātariśvan) (masculine,
nominative, singular) = Matarishva
vai (adverb) (indeclinable) = indeed
aham (pronoun, 1st person, masculine, nominative,
singular) = I
asmi (2nd class verb root: as) (present indicative, 1st
person, singular) = am
iti (punctuation) (indeclinable) = (close quotes)

Verse 3:9
ति मँ व य कं वीय म यपीदँ
सवमादद य य ददं प ृ थ या म त ॥ ९ ॥
tasmim̐stvayi kiṃ vīryamityapīdam̐
sarvamādadīya yadidaṃ pṛthivyāmiti ॥ 9 ॥
The spirit asked, “What power is there in you?”
[Vayu] said, “Assuredly, I could carry off all this
which is here on earth.”
tasmin (pronoun, 3rd person, masculine/neuter,
locative, singular) = in that
tvayi (pronoun, 2nd person, masculine, locative,
singular) = in you
kim (interrogative, neuter, nominative, singular) =
what?
vīryam (stem form: vīrya) (neuter, nominative,
singular) = power
iti (punctuation) (indeclinable) = (close quotes)
api (adverb) (indeclinable) = assuredly
idam (pronoun, 3rd person, neuter, accusative,
singular) = this
sarvam (stem form: sarva) (pronominal adjective,
neuter, accusative, singular) = all
ādadīya (1st class verb root: dā) (ā + dadīya)
(optative, ​ātmanepada​, 1st person, singular) = I could
carry off
yad (relative pronoun, 3rd person, neuter, accusative,
singular) = which
idam (pronoun, 3rd person, neuter, accusative, Verse 3:10
singular) = here

pṛthivyām (stem form: pṛthivī) (feminine, locative, त मैतण

ृ ं नदधावेतदाद वे त तदप
ु ेयाय सवजवेन त न
singular) = on the earth
शशाकादतंु स तत एव नववत
ृ न
े त
ै दशकं व ातंु
iti (punctuation) (indeclinable) = (close quotes)
यदे त य म त ॥ १० ॥

tasmaitṛṇaṃ nidadhāvetadādatsveti tadupapreyāya

sarvajavena tanna śaśākādatuṃ sa tata eva

nivavṛtenaitadaśakaṃ vijñātuṃ yadetadyakṣamiti

॥ 10 ॥

The spirit laid down a piece of straw for [Vayu] and

said, “You must carry that off.” With all-swiftness
Vayu rushed upon it and was not able to carry it off.
Indeed, from that Vayu turned back saying, “No, I
was unable to discern that spirit.
tasmai (pronoun, 3rd person, masculine/neuter, dative,
singular) = for [Vayu]
tṛṇam (stem form: tṛṇa) (neuter, accusative, singular)
= a piece of straw
nidadhau (3rd class verb root: dhā) (ni + dadhau)
(perfect, ​parasmaipada​, 3rd person, singular) = it laid
down
etad (pronoun, 3rd person, neuter, accusative,
singular) = that
ādatsva (1st class verb root: dā) (ā + datsva)
(imperative, 2nd person, singular) = you must carry it
off
iti (punctuation) (indeclinable) = (close quotes)
tad (pronoun, 3rd person, neuter, accusative, singular)
= it
upapreyāya (4th class verb root: ī) (upa + pra + īyāya)
(perfect, ​parasmaipada​, 3rd person, singular) =
rushed upon
sarvajavena (stem form: sarvajava) (sarva + javena)
(masculine/neuter, instrumental, singular) = with
all-swiftness
tad (pronoun, 3rd person, neuter, accusative, singular)
= that one
na (particle of negation) (indeclinable) = not
śaśāka (5th class verb root: śak) (perfect,
parasmaipada​, 1st person, singular) = was capable
ādatum (1st class verb root: dā) (ā + datum)
(infinitive) (indeclinable) = to carry off
sas (pronoun, 3rd person, masculine, nominative,
singular) = that one
tatas (pronoun, 3rd person, neuter, ablative, singular)
= from that
eva (adverb) (indeclinable) = indeed
nivavṛte (4th class verb root: vṛt) (ni + vavṛte)
(perfect, ​ātmanepada​, 3rd person, singular) = it turned
back
na (particle of negation) (indeclinable) = not
etad (pronoun, 3rd person, neuter, accusative, Verse 3:11
singular) = that

aśakam (stem form: aśaka) (a + śakam) (neuter, अथे म व

ु मघव नेत वजानी ह कमेत य मत
nominative, singular) = unable
तथे त तद य व मा रोदधे ॥ ११ ॥
vijñātum (9th class verb root: jñā) (vi + jñātum)
(infinitive) (indeclinable) = to distinguish athendramabruvanmaghavannetadvijānīhi

yad (relative pronoun, 3rd person, neuter, nominative, kimetadyakṣamiti tatheti

singular) = who
tadabhyadravattasmāttirodadhe ॥ 11 ॥
etad (pronoun, 3rd person, neuter, 3rd person,
singular) = that
Then [the deities] said to Indra, “O Bestower of Gifts,
yakṣam (stem form: yakṣa) (neuter, nominative, you must discern that. Who is that spirit?” Indra said,
singular) = spirit “So be it.” Indra hastened towards it. From that, it
disappeared.
iti (punctuation) (indeclinable) = (close quotes)
atha (adverb) (indeclinable) = then tathā (adverb) (indeclinable) = so be it

indram (stem form: indra) (masculine, accusative,
singular) = Indra
abruvan (2nd class verb root: brū) (imperfect,
parasmaipada​, 3rd person, plural) = said
maghavan (stem form: maghavat) (masculine,
vocative, singular) = O Bestower of Gifts
iti (punctuation) (indeclinable) = (close quotes)
tad (pronoun, 3rd person, neuter, accusative, singular)
= that
abhyadravat (1st class verb root: dru) (abhi + adravat)
(imperfect, ​parasmaipada​, 3rd person, singular) = it
hastened towards

etat (pronoun, 3rd person, neuter, accusative, singular) tasmāt (pronoun, 3rd person, masculine, ablative,
= that singular) = from that

vijānīhi (9th class verb root: jñā) (vi + jānīhi) tirodadhe (3rd class verb root: dhā) (perfect,
(imperative, 2nd person, singular) = you must discern ātmanepada​, 3rd person, singular) = disappeared

kim (interrogative, pronoun, neuter, nominative,

singular) = who

etat (pronoun, 3rd person, neuter, nominative,

singular) = that

yakṣam (stem form: yakṣa) (neuter, nominative,

singular) = spirit

iti (punctuation) (indeclinable) = (close quotes)

 sas (pronoun, 3rd person, masculine, nominative,
Verse 3:12 singular) = that one

tasmin (pronoun, 3rd person, masculine/neuter,

स ति म नेवाकाशेि यमाजगाम बहुशोभमानामम
ु ाँ locative, singular) = in that
है मवतीं ताँहोवाच कमेत य म त ॥ १२ ॥ eva (adverb) (indeclinable) = indeed
sa tasminnevākāśestriyamājagāma ākāśe (stem form: ākāśa) (masculine/neuter, locative,
singular) = in the space
bahuśobhamānāmumām̐
striyam (stem form: striya) (feminine, locative,
haimavatīṃ tām̐hovāca kimetadyakṣamiti ॥ 12 ॥ singular) = in a woman

ājagāma (1st class verb root: gam) (ā + jagāma)

That one [Indra], indeed, in that space came upon a
woman, the appearance of abundant beauty, Uma,
daughter of the Himalaya mountain. He said to her,
“Who is that spirit?”
(perfect, ​parasmaipada​, 3rd person, singular) = came
upon
bahuśobhamānām (stem form: bahuśobhamā) (bahu +
śobha + mānām) (​tatpurūṣa compound, feminine,
accusative, plural) = the appearance of abundant
beauty

umām (stem form: umā) (feminine, accusative,

singular) = Uma
haimavatīm (stem form: haimavatī) (feminine,
accusative, singular) = daughter of the Himalaya Verse 4:1
mountain

tām (pronoun, 3rd person, feminine, accusative, सा मे त होवाच मणोवा एत वजयेमह य व म त

singular) = to her
ततोहै व वदा चकार मे त ॥ १ ॥
ha (adverb) (indeclinable) = indeed
sā brahmeti hovāca brahmaṇovā
uvāca (2nd class verb root: vac) (perfect,
parasmaipada​, 3rd person, singular) = he said etadvijayemahīyadhvamiti

kim (interrogative) (indeclinable) = who? tatohaiva vidāñcakāra brahmeti ॥ 1 ॥

etad (pronoun, 3rd person, neuter, accusative,

singular) = that She said, “Indeed, it is Brahman. You [deities] must
rejoice that in the victory, indeed, of Brahman.” Truly
yakṣam (stem form: yakṣa) (neuter, accusative, indeed from that, [Indra] put together the facts. And
singular) = spirit said, “It is Brahman.”

iti (punctuation) (indeclinable) = (close quotes)

sā (pronoun, 3rd person, feminine, nominative,
singular) = she
brahma (stem form: brahman) (neuter, nominative,
singular) = Brahman
iti (punctuation) (indeclinable) = (close quotes)
iti (punctuation) (indeclinable) = (close quotes)
tatas (pronoun, 3rd person, neuter, ablative, singular)
= from that
ha ​(adverb) (indeclinable) = indeed (emphasizing
previous word)

ha ​(adverb) (indeclinable) = indeed (emphasizing eva (emphatic particle that emphasizes the preceding
previous word) word) (indeclinable) = truly

uvāca (2nd class verb root: vac) (perfect,

vidān (stem form: vida) (masculine, accusative,
parasmaipada​, 3rd person, singular) = said
plural) = the facts
brahmaṇas (stem form: brahman) (neuter,
cakāra (8th class verb root: kṛ) (perfect,
ablative/genitive, singular) = of Brahman
parasmaipada​, 3rd person, singular) = put together
vai (adverb) (indeclinable) = indeed
brahma (stem form: brahman) (neuter, nominative,
singular) = Brahman
etad (pronoun, 3rd person, neuter, accusative,
singular) = that
iti (punctuation) (indeclinable) = (close quotes)
vijaye (stem form: vijaya) (vi + jaye) (masculine,
locative, singular) = in the victory

mahīyadhvam (stem form: mahīya) (denominative,

imperative, ​ātmanepada​, 2nd person, plural) = you
must rejoice
 tasmāt (pronoun, 3rd person, masculine, ablative,
Verse 4:2 singular) = from that

vai (adverb) (indeclinable) = indeed

त मा वा एतेदेवा
ete (pronoun, 3rd person, masculine, nominative,
अ ततरा मवा या दे वा यदि नवायु र ते plural) = these
येन ने द ठं प पशु ते येन थमो वदा चकार मे त devās (stem form: deva) (masculine, nominative,
plural) = deities
॥२॥
atitarām (comparison) (indeclinable) = better
tasmādvā etedevā
iva (preposition) (indeclinable) = as it were
atitarāmivānyāndevānyadagnirvāyurindraste
anyān (stem form: anya) (pronominal adjective,
hyenannediṣṭhaṃ masculine, accusative, plural) = other
pasparśustehyenatprathamovidāñcakāra brahmeti devān (stem form: deva) (masculine, accusative,
plural) = deities
॥2॥
yat (relative pronoun, masculine/neuter, nominative,
singular) = which
Indeed, from that, these deities—Agni, Vayu, and
Indra—they are better, as it were, than the other agnis (stem form: agni) (masculine, nominative,
deities. Indeed, they came closest to this. The singular) = Agni
foremost [Indra] put together the facts. And said, “It is
Brahman.”
vāyus (stem form: vāyu) (masculine, nominative, prathamas (superlative, masculine, nominative,
singular) = Vayu singular) = foremost

indras (stem form: indra) (masculine, nominative, vidān (stem form: vida) (masculine, accusative,
singular) = Indra plural) = the facts

te (pronoun, 3rd person, masculine, nominative, cakāra (8th class verb root: kṛ) (perfect,
plural) = they parasmaipada​, 3rd person, singular) = put together

hi (adverb) (indeclinable) = indeed brahma (stem form: brahman) (neuter, nominative,

singular) = Brahman
enad (pronoun, 3rd person, neuter, accusative,
singular) = to this iti (punctuation) (indeclinable) = (close quotes)

nediṣṭham (stem form: nediṣṭha) (neuter, accusative,

singular) = closest

pasparśus (6th class verb root: spṛś) (perfect,

parasmaipada​, 3rd person, plural) = they touched

te (pronoun, 3rd person, masculine, nominative,

plural) = they

hi (adverb) (indeclinable) = indeed

enad (pronoun, neuter, nominative, singular) = this

 tasmāt (pronoun, 3rd person, masculine, ablative,
Verse 4:3 singular) = from that

vai (adverb) (indeclinable) = indeed

त मा वा इ ोऽ ततरा मवा या दे वा स
indras (stem form: indra) (masculine, nominative,
येन ने द ठं प पश स येन थमो वदा चकार मे त singular) = Indra
॥३॥ atitarām (comparison) (indeclinable) = better
tasmādvā indro'titarāmivānyāndevānsa iva (preposition) (indeclinable) = as it were
hyenannediṣṭhaṃ pasparśa sa anyān (stem form: anya) (pronominal adjective,
masculine, accusative, plural) = other
hyenatprathamovidāñcakāra brahmeti ॥ 3 ॥
devān (stem form: deva) (masculine, accusative,
plural) = deities
Indeed, from that, Indra is better, as it were, than the
other deities. Indeed, here, that one [Indra] came the sas (pronoun, 3rd person, masculine, nominative,
closest. Indeed, that foremost one put together the singular) = that one
facts here. And said, “It is Brahman.”
hi (adverb) (indeclinable) = indeed

enad (pronoun, neuter, accusative, singular) = this

nediṣṭham (stem form: nediṣṭha) (neuter, accusative,

singular) = closest
pasparśa (6th class verb root: spṛś) (perfect,
parasmaipada​, 3rd person, singular ) = one touched
sas (pronoun, 3rd person, masculine, nominative,
singular) = that one
hi (adverb) (indeclinable) = indeed
enad (pronoun, neuter, accusative, singular) = here
prathamas (stem form: prathama) (ordinal number,
masculine, nominative, singular) = foremost
vidān (stem form: vida) (masculine, accusative,
plural) = the facts
cakāra (8th class verb root: kṛ) (perfect,
parasmaipada​, 3rd person, singular) = put together
brahma (stem form: brahman) (neuter,
nominative/accusative, singular) = Brahman
iti (punctuation) (indeclinable) = (close quotes)
Verse 4:4
त यैष आदे शोयदे त व यत
ु ो य यत
ु दा
इतीन ् यमी मषदा इ य धदै वतम ् ॥ ४ ॥
tasyaiṣa ādeśoyadetadvidyutovyadyutadā
itīn nyamīmiṣadā ityadhidaivatam ॥ 4 ॥
This account of that (supreme deity), which is that one
illuminated the shining ones and they (the shining
ones) said, “ah!” The supreme deity also winked and
they said, “ah!”
tasya (pronoun, 3rd person, neuter, genitive, singular)
= of that
eṣas (pronoun, 3rd person, masculine, nominative,
singular) = this
nyamīmiṣat (6th class verb root: miṣ) (ni + amīmiṣat)
(aorist, ​parasmaipada​, 3rd person, singular) = it
winked
ā (preposition) (indeclinable) = ah!

ādeśas (stem form: ādeśa) (masculine, nominative,
singular) = account
yat (relative pronoun, masculine/neuter, nominative,
singular) = which
iti (punctuation) (indeclinable) = (close quotes)
adhidaivatam (stem form: adhidaivata) (adhi +
daivatam) (neuter, nominative, singular) = the
supreme deity

etad (pronoun, 3rd person, neuter, nominative,

singular) = that

vidyutas (stem form: vidyut) (vi + dyut) (feminine,

accusative, plural) = the shining ones

vyadyutat (1st class verb root: dyut) (vi + adyutat)

(aorist, ​ātmanepada​, 3rd person, singular) =
illuminated

ā (preposition) (indeclinable) = ah!

iti (punctuation) (indeclinable) = (close quotes)

id (adverb) (indeclinable) = also


Verse 4:5
अथा या मं य दे त ग छतीव च मनोऽनेन
चैतदप
ु मर यभी णँस क पः ॥ ५ ॥
athādhyātmaṃ yaddetadgacchatīva ca mano'nena
caitadupasmaratyabhīkṣṇam̐saṅkalpaḥ ॥ 5 ॥
Then, the supreme self is that which goes to that, and
as it were, the mind. With this constant conviction,
one remembers that.
atha (adverb) (indeclinable) = then
ādhyātmam (stem form: ādhyātman) (ādhi + ātmam)
(neuter, nominative, singular) = the supreme self
yad (stem form: yad) (relative pronoun, masculine,
nominative, singular) = that which
etad (pronoun, 3rd person, neuter, accusative,
singular) = that
gacchati (1st class verb root: gam) (present indicative,
parasmaipada​, 3rd person, singular) = one goes
iva (preposition) (indeclinable) = as it were
ca (conjunction) (indeclinable) = and
manas (stem form: manas) (neuter, accusative,
singular) = mind
anena (pronoun, 3rd person, neuter, instrumental,
singular) = with this
ca (conjunction) (indeclinable) = and
etad (pronoun, 3rd person, neuter, accusative,
singular) = that
upasmarati (5th class verb root: smṛ) (upa + smarati) Verse 4:6
(present indicative, ​parasmaipada​, 3rd person,
singular) = one remembers
त ध त वनं नाम त वन म यप
ु ा सत यं स य एतदे वं
abhīkṣṇam (adverb) (indeclinable) = constant
वेदा भ है नँ सवा ण भत
ू ा न संवा छि त ॥ ६ ॥
saṅkalpas (stem form: saṅkalpa) (masculine,
nominative, singular) = conviction taddha tadvanaṃ nāma tadvanamityupāsitavyaṃ sa ya

etadevaṃ vedābhi hainam̐ sarvāṇi bhūtāni

saṃvāñchanti ॥ 6 ॥

It is said, “Indeed, that is called That Abundance and

is That Abundance.” That one is honored. Thus, who
knows that, indeed, towards that all beings long for
that.
tat (pronoun, 3rd person, neuter, nominative, singular)
= that
ha (adverb) (indeclinable) = indeed
tat (pronoun, 3rd person, neuter, nominative, singular)
= that
vanam (stem form: vana) (masculine/neuter,
nominative, singular) = abundance
nāma (stem form: nāman) (neuter, nominative,
singular) = called
tat (pronoun, 3rd person, neuter, nominative, singular)
= that
vanam (stem form: vana) (masculine/neuter,
nominative, singular) = abundance
iti (punctuation) (indeclinable) = (close quotes)
upāsitavyam (stem form: upāsitavya) (neuter,
nominative, singular) = honored
sas (pronoun, 3rd person, masculine, nominative,
singular) = that one
yas (pronoun, 3rd person, masculine, nominative,
singular) = who
etat (pronoun, 3rd person, neuter, accusative, singular)
= that
evam (adverb) (indeclinable) = thus
veda (2nd class verb root: vid) (present indicative,
parasmaipada​, 3rd person, singular) = one knows
abhi (adverb) (indeclinable) = towards
ha (adverb) (indeclinable) = indeed
enam (pronoun, 3rd person, masculine, accusative,
singular) = that
sarvāṇi (stem form: sarva) (pronominal adjective,
neuter, nominative, plural) = all
bhūtāni (1st class verb root: bhū) (past passive
participle, neuter, nominative, plural) = beings
saṃvāñchanti (1st class verb root: vāñch) (sam +
vāñchanti) (present indicative, ​parasmaipada​, 3rd
person, plural) = they long for
 upaniṣadam (stem form: upaniṣad) (feminine,
Verse 4:7 accusative, singular) = Upanishad

bhos (indeclinable) = sir (a particle to address another

उप नषदं भो ह
ू यु ता त उप नष ा मीं वाव त person)
उप नषदम म
ू ेत॥७॥ brūhi (2nd class verb root: brū) (imperative,
parasmaipada​, 2nd person, singular) = you must
upaniṣadaṃ bhobrūhītyuktā ta upaniṣadbrāhmīṃ vāva speak
ta upaniṣadamabrūmeti ॥ 7 ॥ iti (punctuation) (indeclinable) = (close quotes)

uktā (2nd class stem form: vac) (past passive

[Pupil:] Sir, speak the Upanishad!
[Teacher:] Indeed, the holy Upanishad is uttered for
you. For you, we spoke the Upanishad.
participle, feminine, nominative, singular) = uttered
te (pronoun, 2nd person, dative/genitive, singular) =
for you
upaniṣad (stem form: upaniṣad) (feminine,
nominative, singular) = Upanishad

brāhmīm (stem form: brāhmī) (feminine, accusative,

singular) = holy

vāva (adverb) (indeclinable) = indeed (emphasizes the

previous word)
te (pronoun, 2nd person, dative/genitive, singular) =
for you Verse 4:8
upaniṣadam (stem form: upaniṣad) (feminine,
accusative, singular) = Upanishad त यैतपोदमः कम त त ठा वेदाः सवा गा न

abrūma (2nd class verb root: brū) (imperfect, 1st स यमायतनम ् ॥ ८ ॥

person, plural) = we spoke
tayaitapodamaḥ karmeti pratiṣṭhā vedāḥ sarvāṅgāni
iti (punctuation) (indeclinable) = (close quotes)
satyamāyatanam ॥ 8 ॥

The foundation for that are ​tapas​, self-control, and

action. The Vedas are all the limbs. Truth is the
abode.
tasyai (pronoun, feminine, dative, singular) = for that
Verse 4:9
tapas (stem form: tapas) (neuter, nominative, singular)
= ​tapas
योवा एतामेवं वेदापह य पा मानमन ते वग
damas (stem form: dama) (masculine, nominative,
singular) = self-control लोके येये त त ठ त तत ठत॥९॥

karma (stem form: karman) (neuter, nominative, yovā etāmevaṃ vedāpahatya pāpmānamanantesvarge
singular) = action
loke jyeyepratitiṣṭhati pratitiṣṭhati ॥ 9 ॥
iti (punctuation) (indeclinable) = (close quotes)

pratiṣṭhā (stem form: pratiṣṭhā) (feminine, nominative,
singular) = foundation
vedās (stem form: veda) (feminine, nominative,
plural) = the Vedas
Thus, who knows, indeed, this having beaten off evil.
In the endless celestial world the most excellent one
stands firmly, stands firmly.

sarvāṅgāni (stem form: sarvāṅga) (neuter, nominative,

plural) = all the limbs

satyam (stem form: satya) (neuter, nominative,

singular) = truth

āyatanam (stem form: āyatana) (neuter, nominative,

singular) = abode
yas (pronoun, 3rd person, masculine, nominative, jyeye (stem form: jyeya) (masculine/neuter, locative,
singular) = who singular) = most excellent

vai (adverb) (indeclinable) = indeed pratitiṣṭhati (1st class verb root: sthā) (prati + tiṣṭhati)
(present indication, ​parasmaipada​, 3rd person,
etām (pronoun, feminine, accusative, singular) = this singular) = stands firmly

evam (adverb) (indeclinable) = thus pratitiṣṭhati (1st class verb root: sthā) (prati + tiṣṭhati)
(present indication, ​parasmaipada​, 3rd person,
veda (2nd class verb root: vid) (present indicative, singular) = stands firmly
parasmaipada​, 3rd person, singular) = one knows

apahatya (2nd class verb root: han) (apa + hatya )

(gerund) (indeclinable) = having beaten off

pāpmānam (stem form: pāpman) (masculine,

accusative, singular) = evil

anante (stem form: ananta) (masculine, locative,

singular) = in the endless

svarge (stem form: svarga) (masculine/neuter,

locative, singular) = in the celestial

loke (stem form: loka) (masculine/neuter, locative,

singular) = in the world