Please email me if you have questions or corrections:
[email protected].
2
Introduction Sanskrit is an inherently vague language: not only are there various possible renderings for individual words, but the word order is quite loose. Because of this, many translations are often possible for a given passage. This translation allows readers with no knowledge of Sanskrit to explore the different possible meanings of the text with the help of the Monier-Williams Sanskrit-English Dictionary, which can be accessed online.
The format of this translation closely follows that of Winthrop Sargeant’s translation of th e Bhagavad-Gītā. At the top of t he 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 sandhi 1, 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 ca se would have been cumbersome, but I did make note of different possibilities at t imes. 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 translat ed as “Ours, indeed, is this victory” is, if t ranslated
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), (Harvard-Kyoto), or SLP1 (Sanskrit Library P honetic 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 saṃ sounds —both across word saṃdhi ) is the alteration of sounds— boundaries (external sandhi) and within words (internal sandhi) —that simplifies pronunciation. English uses sandhi, too: for example,the changing of ato ato anbefore anbefore vowels. The Sanskrit sandhi rules have not been included here because they can be be found in many books. For a basic outline of the rules, see McComas Taylor’s TheLittleRed BookofSanskritParadigms . For an understanding of whythese whythese changes occur, I recommend Robert P. Goldman’s Devavāṇīpraveśikā. Devavāṇīpraveśikā .
3
Conversion of the International Alphabet of Sanskrit Transliteration to Harvard-Kyoto IAST
ā ḍ ḍh ḥ ī l l ̣ ṃ ṇ
HK A D Dh H I lR lRR M N
ñ
J
ṅ ṛ ṛ ̣ ṣ ś ṭ ṭh u ̣
G R RR S z T Th U
4
Abbreviations
Ᾱ.
ātmanepada voice
inj.
injunctive mood
AB.
avyayībhāva compound
instr.
instrumental case
abl.
ablative case
KD.
karmadhāraya
acc.
accusative case
lit.
literally
act.
active
loc.
locative case
adj.
adjective
m.
masculine gender
adv.
adverb
n.
neuter gender
aor.
aorist tense
nom.
nominative case
ben.
benedictive mood
opt.
optative mood
BV.
bahuvrīhī
P.
parasmaipada voice parasmaipada voice
comp.
compound
p.
participle
cond.
conditional mood
pass.
passive
dat.
dative case
peri.
periphrastic future tense
DV.
dvandva
pf.
perfect tense
f.
feminine
pl.
plural
fut.
future
pres.
present
gen.
genitive case
prob.
probably
ger.
gerund
pron.
pronoun
impf.
imperfect tense
sing.
singular
impv.
imperative mood
TP.
tatpuruṣa (vyadhikaraṇa)
ind.
indeclinable
voc.
vocative case
inf.
infinitive mood
5
Explanation of Grammatical Terms NOUN CASES / VIBHAKTI -S (“separations, divisions”) English Term Ablative
Accusative
Sanskrit Term pan͂camī camī (“5th”) or apādāna
Usage
(“taking away, giving away”)
noun.
dvitīya (“2nd”) or karman
Identifies the object.
“From” (and occasionally “than”) the
(“action; object”) Dative
caturthī (“4th”) or sampradāna
“For”, “to” (the indirect object).
(“giving over completely, bestowing”) Genitive
ṣaṣṭ hi hi (“6th”) or sambandha
“Of” the noun.
(“binding together”) Instrumental
Locative
Nominative
t ṛtīya (“3rd”) or karaṇa (“doing,
“By” or “with” the noun (in either the
making, acting”)
instrumental sense or in the sense of accompaniment).
saptamī (“7th”) or adhikaraṇa (“location”; lit. “over-making”)
Expresses location: “in”, “on”, “at”, etc. the noun.
prathamā (“1st”) or kartā
Identifies the subject.
(“doer, maker, agent”) Vocative
saṃbodhana (“awaking,
Identifies the addressee.
arousing; calling to”)
6
PARTICIPLES / KṚDANTA -S (“ending in kṛt -s”)2 English Term Future active participle
Sanskrit Term ṣyatkāle kṛ danta bhavi ṣyatkāle danta
Usage
(“participle in future time”)
E.g., “The about-to-remember man asked a question.”
Future passive participle (a.k.a. gerdundive)
ṛ tya k tya (“to-be-done”)
This implies ought.
Gerund (a.k.a. indeclinable participle or absolutive)
ktva ̄nta (“ending in tva ̄”) / lyabanta (“ending in ya”)
E.g., “The words are to-beremembered ” (i.e., “The words ought to be remembered”). remembered”). This signals an action that was completed before some other event. Gerunds are always used with a verb. E.g., “Having remembered , Rama went to the forest” or, “After remembering ,
Rama went to the forest.” Past active participle and and perfect active participle
Past active participle (a.k.a. perfect active participle): ”) ktavatu (“ending in tavat ”) Perfect active-P participle: kvasu (“ending in vas”) Perfect active-Ᾱ participle: kānac (“ending in āna”)
These are adjectives: E.g., “The arisen demon walked”, “Having-remembered Rama arrived.” Some authors suggest these be used as simple past tense verbs when there is no verb present in the sentence: E.g., “The demon arose”; “Rama remembered .” However, this is not necessary if a
verbal form of “to be” is taken as implied:
E.g., “The demon (is) arisen”; “Rama (is) having-remembered ”.3 Past passive participle
the past”)
bhu danta (“participle in ̄te kṛ danta
The usage is the sa me as above, except in a passive sense: E.g., The arisen demon walked”; “Remembered Rama arrived”.
Present active participle
vartamāne kṛ danta danta kartari prayoga (“participle in the
Like the gerund, this is always used with a verb. It differs in that it is more imperfective—i.e., it refers to an action that is in progress at the time of the verb. E.g., “Remembering Rama went to the
present, active construction”)
forest.”
2
Participles can be used adjectivially without nouns, as nouns can be implied. E.g., “The remembered [one] arrived.” The more eloquent “Rama (is) remembered” would not be acceptable here, as this would imply a passive sense (i.e. that that Rama is being remembered). Perhaps the English present perfect tense (“Rama has remembered”) is a suitable translation in these cases. 3
7
Present passive participle
vartmāne kṛ danta danta karmaṇi prayoga (“participle in the
present, passive construction”)
Like the present active participle, this expresses simultaneous activity, but in a passive sense: E.g., “Being-remembered Rama went to the forest”; or simply, “ Remembered
Rama went to the forest.”
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VERB TENSES / K ᾹLA-S (“times”) English Term Aorist
Sanskrit Term adyatana-bhu ̄ta (“of today
past”) Pāṇini’s term: luṅ Imperfect
anadyatana-bhu ̄ta (“not of
Indicates an action that was not performed today and was witnessed by the speaker. speaker.4 E.g., “The horse spoke a year ago.”
ṣa-bhu parok ṣa-bhu ta ̄ (“beyond the
Indicates an action that was not performed today and was not witnessed by the speaker. speaker.4 E.g., “He says that the horse spoke a
today past”) Pāṇini’s term: laṅ
Perfect (a.k.a. distant past tense)
Usage Indicates an action that has recently been completed.4 E.g., “The horse spoke this morning.”
eye past”) ṭ Pāṇini’s term: li ṭ
year ago;” or “He said that the horse had spoken a year ago.” anadyatana-bhavi ṣyat (“not of
Periphrastic future (a.k.a. distant future)
today future”) Pāṇini’s term: luṭ
Present indicative
vartamāna (“present”) Pāṇini’s term: laṭ
Used like the English present tense. E.g., “The horse speaks .”
Simple future
sāmānya-bhaviṣyat (“general
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
future”) Pāṇini’s term: lṛṭ
Refers to an event in the t he distant future. It has a sense of certainty.
E.g., “When I journey beneath the earth, the horse will (certainly) speak.”
minute now.”
4
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”) English Term Active voice
Sanskrit Term parasmaipada (“word for
another” Middle voice
ātmanepada (“word for the
self”)
Usage Describes verbs of activity and verbs used with an object. Generally describes reflexive verbs, but this distinction is not strict —ātmanepada verbs can take external objects, too.
Note: Some verbs always take t he parasmaipada he parasmaipada endings, some always take the ātmanepada endings, and some—called ubhayapada verbs—can occur in both forms. In the case of ubhayapada verbs, 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”) English Term Benedictive
Sanskrit Term (“blessing, benediction; āśīr (“blessing,
prayer”) Pāṇini’s term: li ṅ Conditional
atipatti (“going beyond”)/saṃketa
(“condition”) l Pāṇini’s term: ṛṅ
Usage Used for uttering blessings or prayers. E.g., “May she slay the demon.”
Used for hypotheses or situations contrary to fact. It expresses a desire to have done things differently in the past. E.g., “If she had slain the demon, it would not have arisen .”
Imperative
ājn͂ a ̄ (“order, command”) Pāṇini’s term: loṭ
Indicates that the verb is a c ommand. E.g., “Slay the demon!”
Injunctive
This is a usage made of the aorist (lu (luṅ).
In Vedic, the injunctive expresses
intentions (“I will slay t he demon”), imperatives (“Slay the demon!”), demon!”), and wishes (“Let her slay the demon”). In Classical Sanskrit, it functions as a negative imperative, being used with the prohibitive particle mā. E.g., “Do not slay the demon!”
Optative (a.k.a. potential) (includes benedictive)
vidhi (“rule, injunction”) 5
Pāṇini’s term: li ṅ
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 (āśīr liṅ) is used for uttering blessings or prayers. E.g., “May she slay the demon.”
Subjunctive
āśīḥ (“prayer, wish, blessing”)
Pāṇini’s term: leṭ
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.”
5
The benedictive and optative are both called li ṅ by Pāṇini Pāṇini because they generally function in the same way.
11
SECONDARY CONJUGATIONS / DH ᾹTU V ṚTTI -S (“root modes”) English Term Causative
Sanskrit Term ṇijanta (“ending in ṇic”)
Usage Indicates that someone is being caused to do the action.
Denominative
nāmadhātu (“noun-root”)
Derives verbs from nouns. Generally
means “becomes X”, “acts like X”, “turns (something else) into X”, or “treats as X”. Desiderative
(“ending in san”) sannanta (“ending
Indicates that someone desires to do the action.
Intensive
yaṅanta (“ending in yaṅ”)
Indicates that the action is repeated or performed with intensity.
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COMPOUNDS / SAM ᾹSA-S (“throwing togethers”) Term avyayībhāva (“indeclinable
state”)
bahuvrīhi (“much-rice”)6
Usage This functions as an adverb, with a n indeclinable as the prior member and a nominal stem as t he latter. E.g., “every-day”, “with-anger”, “as-long-as-a-year”. This is an application of other compounds: The last member loses its independence and the compound as a whole qualifies some noun outside t he 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”). person”)6: tatpuruṣa (“his person”) vyadhikaraṇa (“different case”) and karmadhāraya (“action bearing”)
6
A compound in which the last member is qualified by the prior members while remaining independent of them. In a vyadhikaraṇa tatpuruṣa compound, the prior member is in a different case than the last when t he compound is dissolved: e.g., “god-son” (i.e., “son of the god”). In the karmadhāraya tatpuruṣa 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”).
The name of the compound is an example of it.
13
1 īśā vāsyamid īśāvāsy amidaṃ aṃ sarva ṃ yatkin͂ ca jagatyāṃ jaga t
īśā (m. inst. sing. īś ): by the ruler, master, lord. āvāsyam (n. nom. sing. āvāsya): inhabited by; full of. Inhabited by the Lord is this all, in whatever is moving, the moving. idam (n. nom. sing. pron. idam): idam): this. sarvam (n. nom. sing. pronominal adj. sarva): sarva): whole, entire, all, every. yat kim ca (expression): ca (expression): whatever. jaga tyām (f. loc. sing. jaga tī ; from √ gam ): in the moving, movable, living. jaga t (mn. nom. sing. jaga sing. jagat t ; from √ gam gam): ): moving, movable, living; mankind; the world. tena tyaktena bhuñjīthā mā gṛ dha dha ḥ kasyasviddhanam
You should enjoy with the renounced; do not covet the riches of anyone else.
tena (mn. ins. sing. pron. tad ): ): with/by this. tyaktena (mn. ins. sing. tyakta tyakta;; past pass. p. ): with/by the abandoned, √tyaj ): surrendered,, renounced. surrendered ͂ bhun jīthāḥ (2nd sing. opt. Ᾱ. √bhuj ): ): you should/might/may should/might/m ay enjoy. mā (ind.): not; do not; no. g ṛ dha dha ḥ (2nd sing. injunctive P. √g ṛ dh): dh ): you covet, endeavour to gain. kasya-svid : of someone, of anyone. kasya (mn. gen. sing. kim/ka kim/ka): ): whose? svid (ind.): a particle of interrogation; a word that makes t he preceding interrogative indefinite. dhanam (n. acc. sing. dhana dhana): ): prize, booty, wealth, riches, treasure, property.
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2 kurvanneveha karmāṇi jijīviṣet śataṃ samāḥ
Even performing actions here, one should wish to l ive a hundred years.
kurvan (pres. act. p. P. √k ṛ ): ): doing, acting, performing. eva (ind.): so, indeed, truly, only, even. iha (ind.): here. karmāṇi (n. acc. pl. karman ; from √ k ṛ ): ): actions. jijī viṣ et (3 rd sing. opt. desiderative √ jīv ): should/might/may should/might/m ay wish to live. śatam (n. acc. sing. śata ): a hundred. samāḥ (f. acc. pl. samā ): years, lit. “the
same”. eva ṃ tvayi nānyatheto'sti na karma lipyate nare
In this way — it is not otherwise in this world—on you, on a man, action was not stained.
evam (ind.): evam (ind.): thus, in this way, in suc h a manner, such. tvayi (loc. sing. pron. yuṣmad ): ): in you, on you. na (ind.): not. anyatha (ind.): otherwise. itas (ind.): hence; in this world; now; therefore. asti (3rd sing. pres. indic. P. √as): as): is. na (ind.): not. karma (n. nom. sing. karman sing. karman ; from √ k ṛ ): ): action. lipyate (3 rd sing. pass. √ lip lip): ): was smeared, stained, tainted, defiled; was attached to. nare (mn. loc. sing. nara nara): ): in/on a man, person.
15
3 asuryā nāma te lokā andhena tamasā vṛtāḥ
Demoniacal are called those worlds that are covered by blindness, by darkness.
tāṃste pretyābhigacchanti ye ke cātmahano janā ḥ
The self-slayers, having departed, approach them.
asuryā (f. nom. sing. asurya asurya): ): incorporeal, spiritual, divine; demoniacal, belonging to or relating to the asuras (spirits or demons who are sometimes considered the opponents of the gods). nāma (n. acc. sing. nāman): named, called. te (m. nom. pl. pron. tad ): ): they, those. lokāḥ (m. nom. pl. loka loka): ): worlds. andhena (mn. ins. sing. andha andha): ): with/by blindness. tamasā (mn. ins. sing. tamas tamas): ): with/by darkness, gloom; with/by ignorance, illusion, error. v ṛtāḥ (m. nom. pl. v ṛ ta ta ; past pass. p. √ v ṛ ): ): concealed, screened, hidden, envelope enveloped. d. tān (m. acc. pl. pron. tad ): ): them. te (m. nom. pl. pron. tad ): ): they, those. pret ya (ger. √ pre pre): ): having died; lit. having proceeded/gone proceeded/gon e on/departed, having come forth/appe forth/appeared. ared. abhigacchanti (3 (3 rd pl. pres. abhi √gam gam): ): (they) go near, approach. ye ke ca (expressio (expression): n): any person whatsoever. ye (m. ye (m. nom. pl. relative pron. yad ): ): who, which, what. ke (m. ke (m. loc. sing. ka ka): ): in who? in what? ca (ind.): ca (ind.): and; makes ka ka indefinite. indefinite. ātma -hanaḥ (m. nom. pl. ātma -han, TP. comp.): self-slayers. ātma (grammar not specified ; from √an, an, √at , or √vā): of the self, in the self, for the self, etc. hanaḥ (m. nom. pl. han han): ): killers, slayers. janā ḥ (mf. nom. pl. jana pl. jana ): creatures, men, people.
16
4 anejadekaṃ manaso javīyo na inaddevā āpnuvanpūrvamarṣat
Unmoving, one, quicker than the mind — this the deities have not reached, (it) flowing in front.
taddhāvato'nyānnatyeti ti ṣṭhat t asminnāpo taddhāvato'nyānnatyeti mātariśvā dadhāti
Standing still, it passes by the flowing others; in it Matarish Matarishvan van places action.
anejat (n. nom. sing anejat ; the pres. act. p. an √ej ): ): unmoving, immovable. ekam (n. nom. sing. pronominal adj. eka eka): ): one. manasaḥ (n. abl./gen. sing. manas manas): ): from the mind, than the mind; of the mind. jav īyaḥ (n. nom. sing. javī javīyas yas ): quicker. na (ind.): not. enat (n. acc. sing. pron. idam idam): ): this. devāḥ (m. nom. pl. deva deva): ): deities, gods. āpnuvan (3rd pl. impf. P. √āp ): (he/she/it) reached, overtook, meet with; obtained, gained. pu ̄ rvam (ind): in front; former, p receding; first. ar ṣat (n. acc. sing. ar ṣat ; pres. act. p. √ ṛṣ ): flowing, gliding, moving quickly. tat (n. nom./acc. sing. pron. tad ): ): it, that. dhāvat aḥ (m. acc. pl. dhāvat ; pres. act. p. √dhāv ): ): running, flowing, streaming. anyān (m. acc. pl. pronominal adj. anya anya): ): others. atyeti (3rd sing. pres. indic. P. √atī ): ): (he/she/it) passes by, passes over, passes through, elapses, overflow overflows. s. ṣṭ hat ṣṭ hat ti ṣṭ hat (n. nom sing. ti ṣṭ hat ; pres. act. p. P. √sthā ): standing, standing firm, staying, remaining, standing still; being present. tasmin (n. loc. sing. pron. tad ): ): in that. apa ḥ (n. acc. sing. apas apas): ): work, action.7 mātariśvā (m. nom. sing. mātariśvan; from mātari -śvan): air, wind; the fire-stick of
Agni; an epithet of Vāyu (wind); lit. prob. “growing in the mother”. mātari (m. loc. sing. mātr ): ): in the mother, in the measurer. svan (prob. from √svi ): ): swelling, growing, increasing. dadhāti (3rd sing. pres. indic. P. √dhā ): (he/she/it) places, puts; holds, possesses.
7
Apaḥ is also the feminine ablative and genitive singular of √ ap, ap, meaning waters or water divinities.
17
5 tadejati tannaijati taddūre tadvantike
It moves, it moves not; it is far, it is near!
tadantarasya sarvasya tadu sarvasyāsya bāhyataḥ
It is inside of this all; it is, of all this, outside!
tat (n. nom. sing. pron. tad ): ): it, that. rd ejati (3 sing. pres. indic. P. √ ej ): ): moves, trembles, shakes. tat (n. nom. sing. pron. tad ): ): it, that. na (ind.): not. ejati (3 rd sing. pres. indic. P. √ ej ): ): moves, trembles, shakes. tat (n. nom. sing. pron. tad ): ): it, that. du ̄re (n. loc. sing. du ̄ ra ): in the distance. (ind.) far. tat (n. nom. sing. pron. tad ): ): it, that. u (ind.): an expression of emphasis; a n expletive. antike (ind.): near.
tat (n. nom. sing. pron. tad ): ): it, that. antar (ind.): (ind.): within, between, amongst, in. asya (mn. gen. sing. pron idam idam): ): of this. sarvasya (mn. gen. sing. pronominal adj. sarva): sarva ): of all. tat (n. nom. sing. pron. tad ): ): it, that. u (ind.): an expression of emphasis; a n expletive. sarvasya (mn. gen. sing. pronominal adj. sarva): sarva ): of all. asya (mn. gen. sing. pron. idam idam): ): of this. bāhyatas (ind.): outside, externally.
18
6 yastu sarvāṇi b hūtānyātm hūtānyātmanyevānupaśy anyevānupaśyati ati
But he who, all beings in the self, indeed, beholds,
sarvabhūteṣu cātmānaṃ tato na vijugupsate
And in all beings, the self —from him it does not wish to conceal itself.
yaḥ (m. nom. sing. relative pron. yad ): ): who. tu (ind.): tu (ind.): but. sarvāṇi (n. nom. pl. pronominal adj. sarva): sarva): whole, entire, all, every. bhu ̄tāni (n. nom. pl. bhūta; past pass. p. √ bhu ): ̄ beings. ātmani (m. loc. sing. ātman; from √an, √at , or √vā): in the self. eva (ind.): so, indeed, truly, only, even. anupaśyati (3 rd sing. pres. indic. P. anu √d ṛś ): (he/she/it) beholds; foresees. sarva-bhu ̄teṣ u (mn. pl. loc. sarva-bhu ̄ ta, KD. comp.): sarva (grammar not specified; pronominal adj.): whole, entire, all, every, everything. bhu ̄teṣ u (mn. pl. loc. bhu ̄ta ; past pass. p. √bhu ̄): in beings; lit. “in the
been/become ones”. ca (ind.): and. ca (ind.): ātmānam (m. acc. sing ātman ; from √an, √at , or √vā): the self. tataḥ (m. abl./gen. sing. tat ): ): from him; of him. na (ind.): na (ind.): not. vijugupsate (3 vijugupsate (3 rd sing. pres. desiderative Ᾱ. vi √gup gup): ): (he/she/it) wishes to shrink away, hide, conceal (itself).
19
7 yasminsarvāṇi bhūtānanyātmaivābhu ̄dvijānataḥ
In whom all beings have become the self from discerni discerning, ng,
tatra ko moha ḥ ka ḥ śoka ekatvamanupaśyataḥ
Therein, what is the delusion, what is the sorrow of the oneness seeing one?
yasmin (mn. loc. sing. relative pron. yad ): yasmin (mn. ): in whom, in which. sarvāṇi (n. nom. pl. pronominal adj. sarva): sarva): whole, entire, all, every, everything. bhu ̄ta ̄ ni (n. (n. nom./acc. pl. bhu ̄ta ; past pass. p. √bhu ̄): beings. ātmā (m. nom. sing. ātman; from √ an , √ at , or √vā ): the self. eva (ind.): so, indeed, truly, only, even. abhu (3 rd sing. aor. P. √ bhu ̄): became, was. ̄t (3 vijānataḥ (mn. abl./gen. vijānat ; pres. act. p. vi √ jn͂ā ): from/of understanding, knowing, discerning, discriminatin discriminating; g; from/of the knower, the discerner, the sage. tatra (ind.): there; therein. kaḥ (m. nom. s ing. interrogative pron. kim): kim): who? which? moha ḥ (m. nom. sing. moha moha;; noun from √muh ): loss of consciousness, bewilderment, bewilderm ent, delusion. kaḥ (m. nom. s ing. interrogative pron. kim): kim): who? which? śokaḥ (m. nom. sing. śoka ; from √ śuc ): burning, hot; flame, glow, heat; sorrow, affliction, grief. ekatvam (n. acc. sing. eka -tva): -tva): oneness. anupaśyataḥ (mn. abl./gen. sing. anu paśya t ; from anu √d ṛś ): from the seeing (one); of the seeing (one).
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8 sa paryagācchukr paryagācchukramakāyama amakāyamavraṇ vraṇ amasnāviraṃ śuddhamapāpaviddham
He went round, he is bright, bodiless, unblemished, without sinews, purified, not afflicted by evil.
kavirmanīṣī paribhūḥ svayambhūryāthātathyato'rthān vyadadhācchāśvatībhyaḥ samābhyaḥ
He is the prophet, the thoughtful one, the surrounding surroundin g being, self-existing—truly, objects he placed apart for eternal years.
sa ḥ (m. nom. sing. pron. tad ): ): he, it. rd paryagāt par yagāt (3 sing. impf. P. par P. parii √gā ): went round, went through; circumambulated, permeated; entered; came near, approached. śukram (m. acc. sing. śukra; from √ śuc ): bright, resplendent. akāyam (m. acc. sing. a kaya; kaya ; from a √ci ): ): bodiless (one). avraṇ am (m. acc. sing. a vra ṇa): unscarred, unwounded; unblemished, unflawed. asnāviram (m. acc. sing. a snāvira ; refer to asnāvaka): without sinews. śuddham (m. acc. sing. śuddha ; past pass. p. √śudh): bright; lit. cleaned, c leared, purified. apāpaviddham ( m. m. acc. sing. apāpaviddha; past pass. p. a papa √vyadh vyadh): ): not-evilpierced, not-evil-aff not-evil-afflicted. licted. kavi ḥ (m. nom. sing. kavi ; from √ ku ̄ ): intelligent, knowing, wise, cunning; thinker, intelligent man; sage, seer, prophet. manīṣī (m. (m. nom. sing. manīṣin in): ): thoughtful, intelligent, wise, sage. paribhu par ibhu ̄ḥ (mf. nom. sing. par i bhu bh u ̄): the surrounding surroundin g being, the pervading being. svayambhu ̄ḥ (mf. nom. sing svayam bhu ̄): independent, self-existing, being/arisi being/arising ng of its own accord. yathātathyatas (ind.) (ind.):: from the truth, really, truly. arthān (m. acc. pl. artha artha): ): aims, purposes; causes, motives; things, objects; uses. vyadadhāt (3 rd sing. impf. P. vi √dhā ):
distributed, lit. “placed apart”. śāśvatībhyaḥ (f. dat./abl. pl. śāśvatī): for/from eternal, all. samābhyaḥ (f. dat./abl. pl. sama/samā): for/from years, even (ones), same (ones).
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9 iśanti ti ye 'vid 'vidyāmup yāmupāsa āsate te andhaṃ tamaḥ prav iśan
Blind darkness enter those who worship unwisdom.
andham (n. acc. sing. andha andham (n. sing. andha): ): blind. tama ḥ (n. acc. sing. tamas tamas): ): darkness, gloom. rd praviśan pra viśan ti (3 (3 pl. pres. indic. pra √viś ): enter, reach. ye (m. ye (m. pl. relative pron. yad ): ): who, which, what, that. avidyām (f. acc. sing. avidyā ; from a √vid -ya): -ya ): ignorance, unwisdom; lit. “not -comingfrom-knowing,” “not -coming-from-
perceiving”. upāsate (3rd pl. pres. indic. Ᾱ. upa √ās): (they) worship; lit. (they) sit near, lie near. tato bhūya iva te tamo ya u vidyāyāṃ ratāḥ
More than that, as it were, do those the darkness who in wisdom are delighted!
tataḥ (n. abl. sing. pron. tat ): ): from that; than that. bhu ̄yaḥ (n. nom. sing. bhu ̄ yas ): becoming; becoming in a greater degree, more; abounding in. iva (ind.): like, in this sense; as if; as it were. te (m. nom. pl. pron. tad ): ): they, those. tama ḥ (n. acc. sing.): darkness, gloom. ye (m. ye (m. pl. relative pron. yad ): ): who, which, what, that. u (ind.): an expression of emphasis; a n expletive. vidyāyām (f. sing. loc. vidyā; from √ vid -ya): -ya ): in learning, scholarship, philosophy;
knowledge, wisdom, perception; lit. “in the coming-from-knowing”, “in the coming-from-perceiving”. ratāḥ (mf. nom. pl. rata rata): ): pleased, amused, gratified, delighted.
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10 anyadevāhurvidyayā anyadevāhurvi dyayā anyadāhuravi anyadāhuravidyayā dyayā
Other indeed, they said, than wisdom; other, they said, than unwisdom.
anyat (n. nom. sing. pronominal adj. anya anya): ): other, other, another, differe different nt from, opposed. eva (ind.): so, indeed, truly, only, even. āhuḥ (3 rd pl. pf. P. √ ah): ah ): they said, spoke. vidyayāḥ (f. abl. sing. vidyā; from √ vid -ya - ya): ): than learning, scholarship, philosophy; knowledge, wisdom, perception; lit. “than the coming -from-knowing”, “than the coming-from-perceiving”. anyat (n. nom. sing. pronominal adj. anya anya): ): other, other than, another. āhuḥ (3 rd pl. pf. P. √ ah): ah ): they said, spoke. avidyayāḥ (f. abl. sing. vidyā; from √ vid -ya - ya): ):
than ignorance, unwisdom; lit. “than the not-coming-from-knowing,” “than the not-coming-from-perceiving”. iti śuśruma dhīrāṇāṃ yenastadvicacak ṣire
Thus we heard from the steady ones who showed it to us.
iti (ind.): thus; an indication that the previous words were said or thought. śuśruma (1st pl. pf. P. √ śru): (we) heard. dhīrāṇām (mfn. gen. pl. dhīra; prob. from √dh ṛ or √dhā): of the wise, skillful, clever; of the steady, constant. ye (m. ye (m. pl. relative pron. yad ): ): who, which, what, that. na ḥ (acc./dat./gen. pl. short pron. asmad ): ): (to) us, for us, of us, our. tat (n. (n. nom. sing. pron. tad ): ): it, that. rd vicacak ṣire (3 pl. pf. Ᾱ. vi √cak ṣ): appeared, shone; saw distinctly, perceived; made manifest, showed; proclaimed, told.
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11 vidyāṃ cāvidyāṃ ca yastadvedobh yastadvedobhayam ayam saha
And wisdom and unwisdom —one who perceives those both together,
vidyām (f. sing. acc. vidyā; from √ vid -ya): -ya ): learning, scholarship, philosophy; knowledge, wisdom, perception; lit. “coming -from-knowing”, “coming -from-
perceiving”. ca (ind.): and. avidyām (f. acc. sing. avidyā ; from a √vid -ya): -ya ): ignorance, unwisdom; lit. “not -comingfrom-knowing,” “not -coming-from-
perceiving”. ca (ind.): and. ya ḥ (m. nom. sing. relative pron. yad ): ): who. tat (n. nom. sing. pron. tad ): ): it, that. rd veda (3 sing. pres. indic. P. √vid ): ): knows, perceives. ubhayam (mn. acc. sing. ubhaya ubhaya): ): both. saha (ind.): together, along with, with. avidyayā mṛ tyu tyu ṃ tīrtvā vidyayāmṛtamaśnute
Having crossed over death with unwisdom, Reaches the immortal with wisdom.
avidyayā (f. ins. sing. avidyā; from a √vid – – ya): ya ): with/by ignorance, unwisdom; lit. “with/by the not-coming-fromknowing,” “with/by the not -comingfrom-perceiving”. m ṛ tyum tyum (mf. acc. sing. m ṛ tyu tyu ; from √ m ṛ ): ): death. tīrtvā (ger. √ t ṛ ): ̄ having passed across, having crossed over. vidyayā (f. ins. sing. vidyā from √ vid -ya): -ya ): with/by learning, scholarship, philosophy; knowledge, wisdom, perception; lit. “in the coming-fromknowing”, “in the coming -from-
perceiving”. am ṛ tam tam (n. acc. sing. am ṛ ta; ta; past pass. p. a ): the immortal. √m ṛ ): aśnute (3rd sing. pres. indic. Ᾱ. √ aś ): reaches, arrives at, gets, obtains.
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12 iśanti ti andhaṃ tamaḥ prav iśan ye'sambhūtimupāsate
Blind darkness enter those who worship the non-origin.
tato bhūya iva te tamo ya u sambhūtyām ratāḥ
More than that, as it were, do those the darkness who in the origin are delighted!
andham (n. acc. sing. andha andham (n. sing. andha): ): blind. tama ḥ (n. acc. sing. tamas tamas): ): darkness, gloom. rd praviśan pra viśan ti (3 (3 pl. pres. indic. P. pra √viś ): enter, reach. ye (m. ye (m. nom. pl. relative pron. yad ): ): who, which, what, that. asambhu ̄ tim (f. acc. sing. asambhu ̄ ti ; from a sam √bhu ̄): non-existence, destruction, non-origin,, non-production; lit. “not non-origin being-together”. upāsate (3rd pl. pres. indic. Ᾱ. upa √ās): (they) worship; lit. “(they) sit near ”, “(they) lie near”. tataḥ (n. abl. sing. pron. tat ): ): from that; than that. bhu ̄yaḥ (n. nom. sing. bhu ̄ yas ; from √ bhu ̄): becoming; becoming in a greater degree, more; abounding in. iva (ind.): like, in this sense; as if; as it were. te (m. nom. pl. pron. tad ): ): they, those. tama ḥ (n. nom. sing. tamas tamas): ): darkness, gloom. ye (m. ye (m. nom. pl. relative pron. yad ): ): who, which, what, that. u (ind.): an expression of emphasis; a n expletive. sambhu ̄ tyām (f. loc. sing. sambhu ̄ ti ; from sam √bhu ̄): in birth, origin; lit. “in being -
together”. ratāḥ (mf. nom. pl. rata ; past pass. p. √ ram ram): ): pleased, amused, gratified, delighted.
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13 anyadevāhuḥ sambhavādanyadāhurasambhavāt
Other, indeed, they said, than the origin; other, they said, than the non-origin.
anyat (n. nom. sing. pronominal adj. anya anya): ): other, other, another, differe different nt from, opposed. eva (ind.): so, indeed, truly, only, even. āhuḥ (3 rd pl. pf. P. √ ah): ah ): they said, spoke. sambhavāt (mn. abl. sing. sam bhava; from
√bhu ): than the origin, than the source; ̣ lit. “than the being -together”. anyat (n. nom. sing. pronominal adj. anya anya): ): other, other, another, different from, opposed. āhuḥ (3 rd pl. pf. P. √ ah): ah ): they said, spoke. asambhavāt (mn. abl. sing. sambhava sambhava;; from sam √bhu ̄): than the non-origin, from the source; lit. “than the being -
together”. iti śuśruma dhīrāṇāṃ yenastadvicacak ṣire
Thus we heard from the steady ones who showed it to us.
iti (ind.): thus; an indication that the previous words were said or thought. śuśruma (1st pl. pf. P. √ śru): (we) heard. dhīrāṇām (mfn. gen. pl. dhīra; prob. from √dh ṛ or √dhā): of the wise, skillful, clever; of the steady, constant. ye (m. ye (m. pl. relative pron. yad ): ): who, which, what, that. na ḥ (acc./dat./gen. pl. short pron. asmad ): ): (to) us, for us, of us, our. tat (n. (n. nom. sing. pron. tad ): ): it, that. rd vicacak ṣire (3 pl. pf. Ᾱ. vi √cak ṣ): appeared, shone; saw distinctly, perceived; made manifest, showed; proclaimed, told.
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14 sambhūtiñca vināśañca y astadvedo astadvedobhayaṃ bhayaṃ saha
The origin and the destruction —one who perceives those both together,
vināśena mṛ tyu tyu ṃ tīrtvā sambhūtyā'mṛtamaśnute
Having crossed over death with destruction, reaches the immortal with the origin.
sa ṃbhu ̄ tim (f. acc. sing. sambhu ̄ti ; from sam √bhu ̄): birth, origin, production; lit. “being -together”. ca (ind.): and. vināśam (m. acc. vināza ; from vi √naś ): utter loss, annihilation, destruction, removal. ca (ind.): and. ya ḥ (m. nom. sing. relative pron. yad ): ): who. tat (n. nom. sing. pron. tad ): ): it, that. rd veda (3 sing. pres. indic. P. √vid ): ): knows, perceives. ubhayam (mn. acc. sing. ubhaya ubhaya): ): both. saha (ind.): together, along with, with. vināśena (m. ins. sing. vināśa ; from vi √naś ): with/by utter loss, annihilation annihilation,, destruction, removal. m ṛ tyum tyum (mf. acc. sing. m ṛ tyu tyu ; from √ m ṛ ): ): death. tīrtvā (ger. √ t ṛ ): ̄ having passed across, having crossed over. sambhu ̄ tyā (f. ins. sing. sambhu ̄ ti ; from sam √bhu ̄): with/by birth, origin; lit. “with/by being-together”. am ṛ tam tam (n. acc. sing. am ṛ ta; ta; past pass. p. a √m ṛ ): ): immortal. aśnute (3rd sing. pres. indic. Ᾱ. √ aś ): reaches, arrives at, gets, obtains.
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15 hira ṇmayena pātreṇa satyasyāpihitaṃ mukham
By the golden goblet is covered the face of the real;
napāvṛṇu vṛṇu saty adha adharmāya rmāya tattvaṃ pūṣan napā d ṛṣṭ aye aye
That-ness, O Pushan, unveil for realdharma, for seeing.
hiraṇmayena (mn. ins. sing. hiraṇmaya maya): ): with/by the golden. pāt reṇ a (mn. ins. sing. pātr a ): with/by the goblet, bowl, cup, plate, vessel. satyasya (mn. gen. sing. satya; satya; pres. act. p. √as ya): of the true, of the real; lit. “of the coming-from-being”. apihitam (n. nom. sing. apihita apihita;; past pass. p. api √dhā ): put onto; covered, concealed. mukham (n. nom. sing. mukha mukha): ): the mouth, the face. tattvam (n. acc. sing. tattva; tattva; from tat -tva tva): ): truth, reality; lit. “that -ness”. pu ̄ṣan (m. voc. sing. pu ̄ṣan an): ): O Pushan (a Pushan (a Vedic deity; the guardian of livestock, sometimes the sun or the one who drives it). apāvṛṇu (2 nd sing. impv. apāvṛ ; from apa ā ): uncover! reveal! unveil! √v ṛ ): satya-dharmāya (comp.): for Real-Dharma 8; for the dharma of the real, for the dharma from the real, etc. satya (grammar not specified; pres. act. p. √as -ya): ya): of/for/from/etc. the
real, the true; lit. “of/for/from/etc. the coming-from-being”. dharmāya (mn. dat. sing. dharma dharma;; from ): for moral or religious law, √dh ṛ ): virtue; for Dharma, the god of law and justice. d ṛṣṭ aye aye (f. dat. sing. d ṛṣṭ i; i; from √d ṛś ): for seeing, beholding beholding..
8
In his translation of The Thirteen Principal Upanishads, Upanishads, Robert Ernest Hume suggests that the poet was referring to himself as satya-dharma. satya-dharma.
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16 pūṣ annekar ṣe ṣe yama sūrya prājāpatya vyūha raśmīn samūha tejaḥ
O Pushan, O Solitary-Sage, O Yama, O Surya, O Descendent of Prajapati, spread apart the ray of light, bring together the brilliance!
yatte rūpaṃ kalyāṇ atamaṃ tatte paśyāmi yo'sāvasau puruṣaḥ so'hamasmi
That which is your form most illustrious, that of you I behold. He who is that, that Purusha, he I am.
pu ̄ṣan (m. voc. sing. pu ̄ṣan an): ): O Pushan (a Pushan (a Vedic deity; the guardian of livestock, the sun or the one who drives it). ekar ṣe (m. voc. sing eka- ṛṣ i, KD. comp.): O Solitary-Sage. eka (grammar not specified; pronomina pronominall adj.): one, solitary, single. ṛṣ e (m. voc. sing. ṛṣ i ; from √ ṛṣ ): O poet, O sage. yama (mn. voc. sing. yama yama): ): O Yama (the god of death), O Charioteer. su ̄ rya (m. voc. sing. su ̄ rya ): O Surya (the sun or its deity). prājāpat prā jāpat ya (mn. voc. sing. prāj āpaty a ): O Descendant of Prajapati (the creator god, the god of procreation). vyu ̄ha (2nd sing. impv. P. vi √u ̄ h (with sa ṃ dhi , vyu ̄h)): move apart, push apart. raśmīn (m. acc. pl. raśmi ): ): string, rope; ray of light, beam. samu ̄ha (2nd sing. impv. P. sam √u ̄ h): move together. tejaḥ (n. acc. sing. tejas tejas): ): sharp edge, top of flame or ray; glow, splendour, brilliance; brilliance; fiery energy, ardour.
yat (n. (n. nom. sing. relative pron. yad) yad):: who, which, what. te (dat./gen. sing. short pron. yu ṣmad mad ): ): for you, of you. ru pam (mn. acc. sing ru pa ̄ ̄ ): form, shape, figure. kalyāṇatamam (n. acc. sing. kalyāṇ a-tama a-tama): ): most beautiful, most agreeable, most illustrious, most noble, most excellent. tat (n. nomacc. sing. tad ): ): that, it. te (dat./gen. sing. yuṣmad ): ): for you, of you. st paśyāmi paś yāmi (1 sing. pres. indic. P. √d ṛś ): I see, behold, regard. yaḥ (m. nom. sing. relative pron. yad ): ): who. asau (mf. nom. sing. pron. adas): adas): that. asau (mf. nom. sing. pron. adas): adas): that. puru pur u ṣa ḥ (m. nom. sing. puru sing. puru ṣa): man, person; Purusha, the primeval being who is the source of the universe. sa ḥ (m. nom. sing. pron. tad ): ): he. aham (nom. sing. pron. asmad ): ): I. st asmi (1 sing. pres. indic. √ as as): ): am.
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17
vāyuranilamamṛ tamatheda tamatheda ṃ bhasmāntaṃ śarīram
We should blow the immortal air, Now, this is ending in ashes —the body.
o ṃ krato smara k ṛ ta ta ṃ smara krato smara k ṛ ta ta ṃ smara
Om — Kratu remember the done remember, Kratu remember the done remember!
vāyuḥ (3rd pl. opt. P. √vā): we should blow. 9 anilam (m. acc. sing. anila; from √ an an): ): air, wind; Anila (the god of wind, sometimes equated with Vayu). am ṛ tam tam (m. acc. sing. am ṛ ta; ta; past pass. p. a √m ṛ ): ): the immortal. atha (ind.): now, then, moreover. idam (n. nom. sing. pron. idam): idam): this. bhasmāntam (n. nom. sing. bhasmānta): ending in ashes, finally burnt. śarīram (n. nom. sing. śarīra; from √ śri or or √śṛ ): ̄ the body.
om (ind.): Om; the sacred syllable, a n auspicious salutation. krato (mf. voc. sing. kratu ; from √ k ṛ ): ): O Kratu
(intelligence, a son of Brahmā). smara (2nd sing. impv. P. √ sm ṛ ): ): remember! recollect! call to mind! k ṛ tam tam (mn. acc. sing. k ṛ ta ta ; from √ k ṛ ): ): done, made, performed performed.. nd smara (2 sing. impv. P. √ sm ṛ ): ): remember! recollect! call to mind! krato (mf. voc. sing. kratu ; from √ k ṛ ): ): O Kratu
(intelligence, a son of Brahmā). smara (2nd sing. impv. P. √ sm ṛ ): ): remember! recollect! call to mind! k ṛ tam tam (mn. acc. sing. k ṛ ta ta ; from √ k ṛ ): ): done, made, performed performed.. nd smara (2 sing. impv. P. √ sm ṛ ): ): remember! recollect! call to mind!
9
Alternatively, “ vāyuḥ (m. nom. sing. vāyu; from √vā): air, wind; Vayu (the god of wind); breath”.
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18 agne naya supathā rāye asmān viśvāni deva vayunāni vidvān
O Agni, lead us by a good path for wealth, O deity, having wist all ways.
yuyodhyasmajjuhurāṇameno bhu yuyodhyasmajjuhurāṇameno ̄ yiṣṭhāṃ te namauktim vidhema
Ward off from us crookedly gone mischief; may we offer most abundant homage to you!
agne (m. voc. sing. agni ): agne (m. ): O Agni. nd naya (2 naya (2 sing. impv. √ nī ): ): lead! 10 supathā (m. ins. sing. supathin supathin): ): with/by a 11 good path. rāye (m. dat. sing. rai ): ): property, possessions, wealth. asmān (acc. pl. pron. asmad ): ): us. viśvāni (n. nom./acc./voc. pl. viśva): all, every; whole, entire; all-pervading, omnipresent. deva (mn. voc. sing. deva deva): ): O deity! vayunāni (n. nom./acc./voc. pl. vayuna vayuna): ): waving, agitated, restless (ones); paths, ways. vidvān (m. nom. sing. vidvas vidvas;; the pf. act. p. ): knowing, understanding, wise; √vid ): having known, having understood, having wist. yuyudhi (2 nd impv. sing. P. √ yu yu): ): separate! drive away! ward off! asmat (abl. pl. pron. asmad ): ): from us. juhu rāṇ am (n. acc. sing. juhu rāṇ a ; the pf. act. p. Ᾱ. √hvar, cf. √hv ṛ ): ): gone astray, stumbled, gone crookedly. ena ḥ (n. acc. sing. enas enas): ): mischief, crime, sin, fault; evil, unhappiness, misfortun misfortune, e, calamity; censure, blame. bhu ̄yiṣṭhām (f. acc. sing. bhu ̄ yiṣṭ ha; ha ; from 12 √bhu ̄ iyas ): most abundant, the most important; much. te (dat./gen. sing. pron. yu ṣmad ): ): for/of you. namauktim (f. acc. sing. namaukti ; from namas ukti ): ): homage, veneration. st vidhema (1 pl. opt. P. √vidh vidh): ): we should/might/may/might should/might/may/m ight worship, offer.
10
Alternatively, “naya (2 nd sing. impv. √ nay ): ): go!” Alternatively, “ supathā (f. nom. sing. supatha): having a good road, having beautiful paths”; “ supathāḥ (m. nom. pl. supatha ): good roads, virtuous courses”; or “supathāḥ (mf. nom./acc. pl. supathā ” (those) having a good road, (those) having beautiful paths.” 11
12
A comparative suffix.
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