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 societys 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 dont
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
Brahmans 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.
Umas 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 Brahmans.
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 dont 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 dont 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 dont 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 dont 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 dont 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 dont know among us. And I know, Who knows discern and said, Who is this spirit?
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
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 deitiesAgni, Vayu, and
Indrathey 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

o pyyantumamgni vkpracaku om (particle) = om (a sacred syllable)

rotramathobalamindriyi ca sarvi pyyantu (1st class verb root: pyai) (imperative,

parasmaipada, 3rd person, plural) = may they abound
sarva brahmaupaniada in vigor

m'ha brahma nirkury m m brahma mama (pronoun, 1st person, genitive, singular) = my

nirkarodanirkaraamastvanirkaraa me'stu agni (stem form: aga) (neuter, nominative,

singular) = limbs
tadtmani nirateya
vk (stem form: vk) (feminine, nominative, singular)
upaniatsudharmstemayi santutemayi santu = speech

o nti nti nti pras (stem form: pra) (masculine, nominative,

singular) = breath

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.
cakus (stem form: cakus) (masculine, nominative,
singular) = sight
rotram (stem form: rotra) (neuter, nominative,
singular) = hearing
atho (adverb) (indeclinable) = and also
balam (stem form: bala) (neuter,
masculine/accusative, singular) = strength
indriyi (stem form: indriya) (neuter,
masculine/neuter, plural) = senses
ca (conjunction) (indeclinable) = and
sarvi (stem form: sarva) (neuter, nominative, plural)
= all
sarvam (stem form: sarva) (neuter, nominative,
singular) = all
brahma (stem form: brahman) (neuter, nominative,
singular) = Brahman
upaniadam (stem form: upaniad) (feminine,
accusative, singular) = Upanishad
m (prohibitive) (indeclinable) = not
aham (pronoun, 1st person, nominative, singular) = I
brahma (stem form: brahman) (neuter, accusative,
singular) = Brahman
nirkurym (8th class verb root: nirk) (optative,
parasmaipada, 1st person, singular) = may I repudiate
m (pronoun, 1st person, accusative, singular) = me
m (prohibitive) (indeclinable) = not
brahma (stem form: brahman) (neuter, nominative,
singular) = Brahman
nirkarod (8th class verb root: nirk) (imperfect,
parasmaipada, 3rd person, singular) = repudiated
anirkaraam (stem form: nirkaraa) (a +
nirkaraam) (neuter, accusative, singular) =
non-repudiation
astva (2nd class verb root: as) (gerund) (indeclinable)
= there being
nirkaraam (stem form: nirkaraa) (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
tmani (stem form: tman) (masculine, locative,
singular) = in the self
nirate (stem form: nirata) (masculine/neuter, locative, om (particle) = om (a sacred syllable)
singular) = in satisfaction
ntis (stem form: nti) (feminine, nominative,
yas (pronoun, 3rd person, masculine, nominative, singular) = peace
singular) = which
ntis (stem form: nti) (feminine, nominative,
upaniatsu (stem form: upaniad) (feminine, locative, singular) = peace
plural) = in the Upanishads
ntis (stem form: nti) (feminine, nominative,
dharms (stem form: dharma) (masculine, nominative, singular) = peace
plural) = dharmas

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
 om (particle) = om (a sacred syllable)
Verse 1:1
kena (interrogative, masculine/neuter, instrumental,
singular) = by what

iitam (4th class verb root: i) (past passive participle,
neuter, nominative, singular) = the animate

patati (1st class verb root: pat) (present indicative,

o keneita patati preita mana kena pra
prathama praiti yukta
keneit vcamim vadanti caku rotra ka u
parasmaipada, 3rd person, singular) = occur
preitam (4th class verb root: i) (pra + iitam) (past
passive participle, neuter, accusative, singular) =
impelled
manas (stem form: manas) (neuter, accusative,
singular) = mind

devoyunakti 1 kena (interrogative, masculine/neuter, instrumental,

singular) = by what

[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?
pras (stem form: pra) (masculine, nominative,
singular) = breath
prathamas (stem form: prathama) (ordinal number,
masculine, nominative, singular) = first
praiti (2nd class verb root: ) (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,
tmanepada, 3rd person, singular) = yokes
iitam (4th class verb root: i) (past passive participle,
neuter, nominative, singular) = animated

vcam (stem form: vc) (feminine, accusative,

singular) = speech

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

singular) = this

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

parasmaipada, 3rd person, plural) = they say

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

singular) = seeing

rotram (stem form: rotra) (neuter, accusative,

singular) = hearing
 rotrasya (stem form: rotra) (neuter, genitive,
Verse 1:2 singular) = of hearing

rotram (stem form: rotra) (neuter, nominative,

singular) = hearing

manasas (stem form: manas) (neuter, genitive,

singular) = of the mind

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

rotrasya rotra manasomanoyad vcoha vcam sa u singular) = mind

prasya pra yad (relative pronoun, neuter, nominative, singular) =

what
cakuacakuratimucya dhr pretysmllokdamt
vcas (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 vcam (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
prasya (stem form: pra) (masculine, genitive,
singular) = of the breath
pras (stem form: pra) (masculine, masculine,
singular) = the breath
cakuas (stem form: cakus) (neuter, genitive,
singular) = of seeing
amts (6th class verb root: m) (a + mts) (past
passive participle, masculine, nominative, plural) =
immortal
bhavanti (1st class verb root: bh) (present indicative,
parasmaipada, 3rd person, plural) = are

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

singular) = seeing

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

(gerund) (indeclinable) = having broken free

dhrs (stem form: dhra) (masculine, nominative,

plural) = the wise

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

(indeclinable) = departing

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

singular) = from this

lokt (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
of the ancient ones who explained that to us.

na tatra cakurgacchati na vggacchati nomana

na vidmona vijnmoyathaitadanuiyt

anyadeva tadviditdathoaviditdadhi

iti uruma prve yenastadvycacakire

3
na (particle of negation) (indeclinable) = not
tatra (adverb) (indeclinable) = there
cakus (stem form: cakus) (neuter, nominative,
singular) = seeing
gacchati (1st class verb root: gam) (present indicative,
parasmaipada, 3rd person singular) = go
na (particle of negation) (indeclinable) = not
vk (stem form: vc) (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
vijnmas (9th class verb root: j) (vi + jnmas)
(present indicative, parasmaipada, 1st person, plural)
= we discriminate
yath (adverb) (indeclinable) = how
etad (pronoun, 3rd person, neuter, accusative,
singular) = that
anuiyt (2nd class verb root: s) (anu + iyt)
(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
viditt (2nd class verb root: vid) (past passive vycacakire (2nd class verb root: cak) (perfect,
participle, neuter, ablative, singular) = than the known tmanepada, 3rd person, plural) = explained

atho (adverb) (indeclinable) = and also

aviditt (2nd class verb root: vid) (a + viditt) (past

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

adhi (adverb) (indeclinable) = beyond

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

uruma (1st class verb root: ru) (perfect,

parasmaipada, 1st person, plural)= we heard

prvem (stem form: prva) (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

vc (stem form: vc) (feminine, instrumental,

singular) = by speech

anabhyuditam (2nd class verb root: udi) (an + abhi +
uditam) (past passive participle, neuter, nominative,
singular) = not spoken
yadvc'nabhyudita yena vgabhyudyate
yena (relative pronoun, masculine/neuter,
tadeva brahma tva viddhi neda ya instrumental, singular) = by which

4 vk (stem form: vc) (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, tmanepada, 3rd person,
this, which they dont 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) =


you


viddhi (2nd class verb root: vid) (imperative, 2nd
person, singular) = know!
na (particle of negation) (indeclinable) = not yanmanas na manuteyenhurmanomatam
idam (pronoun, 3rd person, neuter, accusative, tadeva brahma tva viddhi neda yadidamupsate
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 dont acknowledge here.
upsate (2nd class verb root: s) (upa + sate) (present
indicative, tmanepada, 3rd person, plural) = they
acknowledge
yat (relative pronoun, neuter, 3rd person, nominative, eva (emphatic particle that emphasizes the preceding
singular) = which word) (indeclinable) = indeed

manas (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,
tmanepada, 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,
hus (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
upsate (2nd class verb root: s) (upa + sate) (present
tad (pronoun, 3rd person, neuter, nominative,
indicative, tmanepada, 3rd person, plural) = they
singular) = that acknowledge
 yad (relative pronoun, neuter, 3rd person, nominative,
Verse 1:6 singular) = which

caku (stem form: cakus) (masculine, instrumental,

singular) = by the eye


na (particle of negation) (indeclinable) = not

payati (1st class verb root: d) (present indicative,
yaccaku na payati yena cakmi payati 3rd person, singular) = one sees

tadeva brahma tva viddhi neda yadidamupsate yena (relative pronoun, masculine/neuter,
instrumental, singular) = by which
6
cakmi (stem form: cakus) (neuter, accusative,
plural) = the sights
Which by the eye one does not see, by which one sees
sights, indeed, that is Brahman. You must know this, payati (1st class verb root: d) (present indicative,
which they dont acknowledge here. 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) =



you


viddhi (2nd class verb root: vid) (imperative, 2nd
person, singular) = know!
na (particle of negation) (indeclinable) = not yacchrotrea na oti yena rotramidam rutam
idam (pronoun, 3rd person, neuter, accusative, tadeva brahma tva viddhi neda yadidamupsate
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 dont acknowledge here.
upsate (2nd class verb root: s) (upa + sate) (present
indicative, tmanepada, 3rd person, plural) = they
acknowledge
yad (relative pronoun, neuter, 3rd person, nominative, eva (emphatic particle that emphasizes the preceding
singular) = which word) (indeclinable) = indeed

rotrea (stem form: rotra) (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
oti (1st class verb root: ru) (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,
rotram (stem form: rotra) (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,
rutam (1st class verb root: ru) (past passive
singular) = here
participle, neuter, nominative, singular) = heard
upsate (2nd class verb root: s) (upa + sate) (present
tat (pronoun, 3rd person, neuter, nominative, singular)
indicative, tmanepada, 3rd person, plural) = they
= that acknowledge
 yad (relative pronoun, neuter, 3rd person, nominative,
Verse 1:8 singular) = which

prena (stem form: pra) (masculine, instrumental,

singular) = by the breath


na (particle of negation) (indeclinable) = not

priti (2nd class verb root: an) (pra + aiti) (present
yatprena na priti yena pra prayate indicative, parasmaipada, 3rd person, singular) = one
breathes
tadeva brahma tva viddhi neda yadidamupsate
yena (relative pronoun, masculine/neuter,
8 instrumental, singular) = by which

pras (stem form: pra) (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 dont acknowledge here.
singular) = the breath
prayate (1st class verb root: n) (pra + yate)
(present indicative, passive, tmanepada, 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

viddhi (2nd class verb root: vid) (imperative, 2nd

person, singular) = know!

na (particle of negation) (indeclinable) = not

idam (pronoun, 3rd person, neuter, accusative,
singular) = this
yadi manyasesuvedeti daharamevpi nna tva
yad (relative pronoun, neuter, 3rd person, nominative,
singular) = which vettha brahmaorpam

idam (pronoun, 3rd person, neuter, accusative,
singular) = here
upsate (2nd class verb root: s) (upa + sate) (present
indicative, tmanepada, 3rd person, plural) = they
acknowledge
yadasya tva yadasya devevatha nu mmmsyameva
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,
tmanepada, 2nd person, singular) = you think
suved (stem form: suved) (su + ved) (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
nnam (adverb) (indeclinable) = certainly
tvam (pronoun, masculine, nominative, singular) =
you
vettha (2nd class verb root: vid) (present indicative,
2nd person, singular) = you know
brahmaas (stem form: brahman) (neuter, genitive,
singular) = of Brahman
rpam (stem form: rpa) (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
deveu (stem form: deva) (masculine/neuter, locative,
plural) = in the deities
atha (adverb) (indeclinable) = then
nu (adverb) (indeclinable) = indeed
mmmsyam (stem form: mmmsya) (future
participle, masculine, nominative, singular) = Verse 2:2
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,
tmanepada, passive, 1st person, singular) = I thought
viditam (2nd class verb root: vid) (past passive
participle, masculine, nominative, singular) = the
known
nha manyesuvedeti nona vedeti veda ca
yonastadveda tadveda nona vedeti veda ca 2
I do not think, It is easily known. And I know, I
dont 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,
tmanepada, 1st person, singular) = I think
suved (stem form: suved) (su + ved) (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
 yasya (relative pronoun, 3rd person, masculine/neuter,
Verse 2:3 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
yasymata tasya mata mata yasya na veda sa
matam (1st class verb root: man) (a + matam) (past
avijta vijnat vijtamavijnatm 3 passive participle, neuter, nominative, singular) =
thought
[Teacher:] Of whom it is not thought, of that one there matam (1st class verb root: man) (a + matam) (past
is thought. Of whom does not know the thought, that passive participle, neuter, accusative, singular) =
one is the undistinguished of the distinguished, thought
distinguished of the non-distinguishing.
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
avijtam (9th class verb root: j) (a + vi + jtam)

(past passive participle, neuter, nominative, singular)
= the undistinguished

vijnatm (stem form: vijnat) (vi + jnatm) pratibodhavidita matamamtatva hi vindate
(masculine/neuter, genitive, plural) = of the
distinguishing tman vindatevrya vidyay vindate'mtam 4
vijtam (9th class verb root: j) (vi + jtam) (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.
avijnatm (stem form: avijnat) (a + vi + jnatm)
(masculine/neuter, genitive, plural) = of the
non-distinguishing
pratibodhaviditam (2nd class verb root: vid) (prati +
bodha + viditam) (tatpura 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,
tmanepada, passive, 3rd person, singular) = known
amtam (6th class verb root: m) (a + mtam) (past
passive participle, neuter, nominative, singular) =
immortal

amtatvam (6th class verb root: m) (a + mta + tvam)

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

hi (adverb) (indeclinable) = indeed

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

tmanepada, passive, 3rd person, singular) = known

tman (stem form: tman) (masculine, instrumental,

singular) = with the self

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

tmanepada, passive 3rd person, singular) = known

vryam (stem form: vrya) (neuter, nominative,

singular) = vigor

vidyay (stem form: vidy) (feminine, instrumental,

singular) = with knowledge
 iha (adverb) (indeclinable) = here
Verse 2:5
ced (conjunction) (indeclinable) = if
avedt (2nd class verb root: vid) (aorist,
parasmaipada, 3rd person, singular) = known

atha (adverb) (indeclinable) = then

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

iha cedaveddatha satyamasti na cedihvednmahat singular, singular) = goodness
vinai asti (2nd class verb root: as) (present indicative, 3rd
person, singular) = is
bhteubhteuvicitya dhr pretysmllokdamt
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 avedt (2nd class verb root: vid) (aorist,
departed from this world are immortal. parasmaipada, 3rd person, singular) = known

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

singular) = great
vinais (stem form: vinai) (vi + nais) (feminine,
nominative, singular) = ruin
bhteu (1st class verb root: bh) (past passive
participle, masculine/neuter, locative, plural) = in
beings
amts (6th class verb root: m) (a + mts) (past
passive participle, masculine, nominative, plural) =
immortal
bhavanti (1st class verb root: bh) (present indicative,
parasmaipada, 3rd person, plural) = they are

bhteu (1st class verb root: bh) (past passive

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

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

(indeclinable)= having distinguished

dhrs (stem form: dhra) (masculine, nominative,

plural) = the wise

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

(indeclinable) = having departed

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

singular) = from this

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

= from the world
 brahma (stem form: brahman) (neuter, nominative,
Verse 3:1 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,
brahma ha devebhyovijigyetasya ha brahmao tmanepada, 3rd person, singular) = conquered
vijayedev amahyanta ta aikantsmkamevya tasya (correlative pronoun, masculine/neuter, genitive,
singular) = of that one
vijayo'smkamevya mahimeti 1
ha (adverb) (indeclinable) = indeed (emphasizing
previous word)
Indeed, Brahman conquered for the deities.
Indeed, in the victory of that Brahman, the deities brahmaas (stem form: brahman) (neuter, genitive,
came to rejoice. They beheld, Indeed, this is our singular) = of Brahman
victory and this greatness is ours.
vijaye (stem form: vijaya) (vi + jaye) (masculine,
locative, singular) = in the victory

devs (stem form: deva) (masculine, nominative,

plural) = deities
amahyanta (stem form: mahya) (denominative, ayam (pronoun, masculine, nominative, singular) =
imperfect, tmanepada, 3rd person, plural) = they this
came to rejoice
mahim (stem form: mahiman) (masculine,
te (pronoun, 3rd person, masculine, nominative, nominative, singular) = greatness
plural) = they
iti (punctuation) (indeclinable) = (close quotes)
aikanta (1st class verb root: k) (imperfect,
tmanepada, 3rd person, plural) = they beheld

asmkam (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

asmkam (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

previous word)
em (pronoun, 3rd person, masculine/neuter,
genitive, plural) = of them
taddhai vijajautebhyoha prdurbabhva tanna
vijajau (9th class verb root: j) (vi + jajau)
vyajnata kimida yakamiti 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)

prdur (adverb) (indeclinable) = to be visible

babhva (1st class verb root: bh) (perfect,

parasmaipada, 3rd person, singular) = became

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

= that

na (particle of negation) (indeclinable) = not

vyajnata (9th class verb root: j) (vi + ajnata)
(imperfect, tmanepada, 3rd person, plural) = they Verse 3:3
discerned

kim (interrogative) (indeclinable) = who?

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

singular) = this
te'gnimabruvajtaveda etadvijnhi
yakam (stem form: yaka) (neuter, nominative,
singular) = spirit kimida yakamiti 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)
tath (adverb) (indeclinable) = so be it
iti (punctuation) (indeclinable) = (close quotes)

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

parasmaipada, 3rd person, plural) = said

jtaveda (stem form: jtaveda) (tatpura compound,

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

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

singular) = this

vijnhi (9th class verb root: j) (vi + jnhi)

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

kim (interrogative) (pronoun, neuter, nominative,

singular) = who?

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

singular) = this

yakam (stem form: yaka) (neuter, nominative,

singular) = spirit

Verse 3:4
abhyadravat (1st class verb root: dru) (abhi + adravat)
hastened towards
tadabhyadravattamabhyavadatko'styagnirv
ahamasmtyabravjjtaved v ahamasmti 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]
(imperfect, parasmaipada, 3rd person, singular) = it
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
v (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)

abravt (2nd class verb root: br) (imperfect,
parasmaipada, 3rd person, singular) = replied

jtavedas (stem form: jtaveda) (tatpura compound, tasmim stvayi ki vryamityapdam sarva
neuter, nominative, singular) = Knowledge of the
Born daheya yadida pthivymiti 5

v (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, pthivym (stem form: pthiv) (feminine, locative,
singular) = in you singular) = on the earth

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

singular) = what?

vryam (stem form: vrya) (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]

tam (stem form: ta) (neuter, accusative, singular)

= a piece of straw

nidadhau (3rd class verb root: dh) (ni + dadhau)

(perfect, parasmaipada, 3rd person, singular) = it laid

down
tasmaita nidadhvetaddaheti
tadupapreyya sarvajavena tanna aka dagdhu sa
tata eva nivavtenaitadaaka vijtu
yadetadyakamiti 6
etad (pronoun, 3rd person, neuter, accusative,
singular) = that
daha (1st class verb root: dah) (imperative, 2nd
person, singular) = you must burn
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
upapreyya (4th class verb root: ) (upa + pra + yya)
(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) aakam (stem form: aaka) (a + akam) (neuter,
= it nominative, singular) = unable

na (particle of negation) (indeclinable) = not
aka (5th class verb root: ak) (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
vijtum (9th class verb root: j) (vi + jtum)
(infinitive) (indeclinable) = to discern
yad (relative pronoun, neuter, nominative, singular) =
who
etad (pronoun, 3rd person, neuter, 3rd person,
singular) = that
yakam (stem form: yaka) (neuter, nominative,
singular) = spirit
iti (punctuation) (indeclinable) = (close quotes)

eva (adverb) (indeclinable) = indeed

nivavte (4th class verb root: vt) (ni + vavte)

(perfect, tmanepada, 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
vyum (stem form: vyu) (masculine, accusative,
singular) = to Vayu

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

parasmaipada, 3rd person, plural) = said
atha vyumabruvanvyavetadvijnhi
vyo (stem form: vyu) (masculine, vocative,
kimetadyakamiti 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.
vijnhi (9th class verb root: j) (vi + jnhi)
(imperative, 2nd person, singular) = you must discern

kim (interrogative) (pronoun, neuter, nominative,

singular) = who?

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

= this

yakam (stem form: yaka) (neuter, nominative,

singular) = spirit

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

tath (adverb) (indeclinable) = so be it
Verse 3:8
iti (punctuation) (indeclinable) = (close quotes)

tadabhyadravattamabhyavadatko'sti vyurv

ahamasmtyabravnmtariv v ahamasmti 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)
vyus (stem form: vyu) (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)
abravt (2nd class verb root: br) (imperfect,
parasmaipada, 3rd person, singular) = It said
mtariv (stem form: mtarivan) (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)
 tasmin (pronoun, 3rd person, masculine/neuter,
Verse 3:9 locative, singular) = in that

tvayi (pronoun, 2nd person, masculine, locative,

singular) = in you
kim (interrogative, neuter, nominative, singular) =
what?
tasmimstvayi ki vryamityapdam
vryam (stem form: vrya) (neuter, nominative,
sarvamdadya yadida pthivymiti 9 singular) = power

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

The spirit asked, What power is there in you?
[Vayu] said, Assuredly, I could carry off all this
which is here on earth.
api (adverb) (indeclinable) = assuredly
idam (pronoun, 3rd person, neuter, accusative,
singular) = this

sarvam (stem form: sarva) (pronominal adjective,

neuter, accusative, singular) = all

dadya (1st class verb root: d) ( + dadya)

(optative, tmanepada, 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

pthivym (stem form: pthiv) (feminine, locative,

singular) = on the earth




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

tasmaita nidadhvetaddatsveti tadupapreyya

sarvajavena tanna akdatu sa tata eva

nivavtenaitadaaka vijtu yadetadyakamiti

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]
tam (stem form: ta) (neuter, accusative, singular)
= a piece of straw
nidadhau (3rd class verb root: dh) (ni + dadhau)
(perfect, parasmaipada, 3rd person, singular) = it laid
down
etad (pronoun, 3rd person, neuter, accusative,
singular) = that
datsva (1st class verb root: d) ( + datsva)
(imperative, 2nd person, singular) = you must carry it
off
iti (punctuation) (indeclinable) = (close quotes)
tad (pronoun, 3rd person, neuter, accusative, singular)
= it
upapreyya (4th class verb root: ) (upa + pra + yya)
(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
aka (5th class verb root: ak) (perfect,
parasmaipada, 1st person, singular) = was capable
datum (1st class verb root: d) ( + 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
nivavte (4th class verb root: vt) (ni + vavte)
(perfect, tmanepada, 3rd person, singular) = it turned
back
na (particle of negation) (indeclinable) = not
etad (pronoun, 3rd person, neuter, accusative, Verse 3:11
singular) = that

aakam (stem form: aaka) (a + akam) (neuter,

nominative, singular) = unable

vijtum (9th class verb root: j) (vi + jtum)
(infinitive) (indeclinable) = to distinguish athendramabruvanmaghavannetadvijnhi

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

singular) = who
tadabhyadravattasmttirodadhe 11
etad (pronoun, 3rd person, neuter, 3rd person,
singular) = that
Then [the deities] said to Indra, O Bestower of Gifts,
yakam (stem form: yaka) (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 tath (adverb) (indeclinable) = so be it

indram (stem form: indra) (masculine, accusative,
singular) = Indra
abruvan (2nd class verb root: br) (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) tasmt (pronoun, 3rd person, masculine, ablative,
= that singular) = from that

vijnhi (9th class verb root: j) (vi + jnhi) tirodadhe (3rd class verb root: dh) (perfect,
(imperative, 2nd person, singular) = you must discern tmanepada, 3rd person, singular) = disappeared

kim (interrogative, pronoun, neuter, nominative,

singular) = who

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

singular) = that

yakam (stem form: yaka) (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,

locative, singular) = in that
eva (adverb) (indeclinable) = indeed
sa tasminnevkestriyamjagma ke (stem form: ka) (masculine/neuter, locative,
singular) = in the space
bahuobhamnmumm
striyam (stem form: striya) (feminine, locative,
haimavat tmhovca kimetadyakamiti 12 singular) = in a woman

jagma (1st class verb root: gam) ( + jagma)

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
bahuobhamnm (stem form: bahuobham) (bahu +
obha + mnm) (tatpura compound, feminine,
accusative, plural) = the appearance of abundant
beauty

umm (stem form: um) (feminine, accusative,

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

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

singular) = to her

ha (adverb) (indeclinable) = indeed
s brahmeti hovca brahmaov
uvca (2nd class verb root: vac) (perfect,
parasmaipada, 3rd person, singular) = he said etadvijayemahyadhvamiti

kim (interrogative) (indeclinable) = who? tatohaiva vidcakra 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
yakam (stem form: yaka) (neuter, accusative, indeed from that, [Indra] put together the facts. And
singular) = spirit said, It is Brahman.

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

s (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

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

vidn (stem form: vida) (masculine, accusative,
parasmaipada, 3rd person, singular) = said
plural) = the facts
brahmaas (stem form: brahman) (neuter,
cakra (8th class verb root: k) (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

mahyadhvam (stem form: mahya) (denominative,

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

vai (adverb) (indeclinable) = indeed

ete (pronoun, 3rd person, masculine, nominative,
plural) = these
devs (stem form: deva) (masculine, nominative,
plural) = deities

atitarm (comparison) (indeclinable) = better

tasmdv etedev
atitarmivnyndevnyadagnirvyurindraste
hyenannediha
pasparustehyenatprathamovidcakra brahmeti
2
Indeed, from that, these deitiesAgni, Vayu, and
Indrathey 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.
iva (preposition) (indeclinable) = as it were
anyn (stem form: anya) (pronominal adjective,
masculine, accusative, plural) = other
devn (stem form: deva) (masculine, accusative,
plural) = deities
yat (relative pronoun, masculine/neuter, nominative,
singular) = which
agnis (stem form: agni) (masculine, nominative,
singular) = Agni
vyus (stem form: vyu) (masculine, nominative, prathamas (superlative, masculine, nominative,
singular) = Vayu singular) = foremost

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

te (pronoun, 3rd person, masculine, nominative, cakra (8th class verb root: k) (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)

nediham (stem form: nediha) (neuter, accusative,

singular) = closest

pasparus (6th class verb root: sp) (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

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

vai (adverb) (indeclinable) = indeed

indras (stem form: indra) (masculine, nominative,
singular) = Indra
atitarm (comparison) (indeclinable) = better
tasmdv indro'titarmivnyndevnsa iva (preposition) (indeclinable) = as it were
hyenannediha paspara sa anyn (stem form: anya) (pronominal adjective,
masculine, accusative, plural) = other
hyenatprathamovidcakra brahmeti 3
devn (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

nediham (stem form: nediha) (neuter, accusative,

singular) = closest
paspara (6th class verb root: sp) (perfect,
parasmaipada, 3rd person, singular ) = one touched Verse 4:4
sas (pronoun, 3rd person, masculine, nominative,
singular) = that one

hi (adverb) (indeclinable) = indeed

enad (pronoun, neuter, accusative, singular) = here tasyaia deoyadetadvidyutovyadyutad

prathamas (stem form: prathama) (ordinal number, itn nyammiad ityadhidaivatam 4

masculine, nominative, singular) = foremost

vidn (stem form: vida) (masculine, accusative,
plural) = the facts
cakra (8th class verb root: k) (perfect,
parasmaipada, 3rd person, singular) = put together
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!

brahma (stem form: brahman) (neuter,

nominative/accusative, singular) = Brahman

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

tasya (pronoun, 3rd person, neuter, genitive, singular)
= of that
eas (pronoun, 3rd person, masculine, nominative,
singular) = this
nyammiat (6th class verb root: mi) (ni + ammiat)
(aorist, parasmaipada, 3rd person, singular) = it
winked
(preposition) (indeclinable) = ah!

deas (stem form: dea) (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, tmanepada, 3rd person, singular) =
illuminated

(preposition) (indeclinable) = ah!

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

id (adverb) (indeclinable) = also

 atha (adverb) (indeclinable) = then
Verse 4:5
dhytmam (stem form: dhytman) (dhi + tmam)
(neuter, nominative, singular) = the supreme self

yad (stem form: yad) (relative pronoun, masculine,

nominative, singular) = that which
athdhytma yaddetadgacchatva ca mano'nena
etad (pronoun, 3rd person, neuter, accusative,
caitadupasmaratyabhkamsakalpa 5 singular) = that

gacchati (1st class verb root: gam) (present indicative,

Then, the supreme self is that which goes to that, and parasmaipada, 3rd person, singular) = one goes
as it were, the mind. With this constant conviction,
one remembers that. 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: sm) (upa + smarati) Verse 4:6
(present indicative, parasmaipada, 3rd person,
singular) = one remembers


abhkam (adverb) (indeclinable) = constant


sakalpas (stem form: sakalpa) (masculine,
nominative, singular) = conviction taddha tadvana nma tadvanamityupsitavya sa ya

etadeva vedbhi hainam sarvi bhtni

savchanti 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
nma (stem form: nman) (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)
upsitavyam (stem form: upsitavya) (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
sarvi (stem form: sarva) (pronominal adjective,
neuter, nominative, plural) = all
bhtni (1st class verb root: bh) (past passive
participle, neuter, nominative, plural) = beings
savchanti (1st class verb root: vch) (sam +
vchanti) (present indicative, parasmaipada, 3rd
person, plural) = they long for

Verse 4:7
person)
upaniada bhobrhtyukt ta upaniadbrhm vva
ta upaniadamabrmeti 7
[Pupil:] Sir, speak the Upanishad!
[Teacher:] Indeed, the holy Upanishad is uttered for
you. For you, we spoke the Upanishad.
upaniadam (stem form: upaniad) (feminine,
accusative, singular) = Upanishad
bhos (indeclinable) = sir (a particle to address another
brhi (2nd class verb root: br) (imperative,
parasmaipada, 2nd person, singular) = you must
speak
iti (punctuation) (indeclinable) = (close quotes)
ukt (2nd class stem form: vac) (past passive
participle, feminine, nominative, singular) = uttered
te (pronoun, 2nd person, dative/genitive, singular) =
for you
upaniad (stem form: upaniad) (feminine,
nominative, singular) = Upanishad
brhmm (stem form: brhm) (feminine, accusative,
singular) = holy
vva (adverb) (indeclinable) = indeed (emphasizes the
previous word)
te (pronoun, 2nd person, dative/genitive, singular) =
for you Verse 4:8
upaniadam (stem form: upaniad) (feminine,
accusative, singular) = Upanishad

abrma (2nd class verb root: br) (imperfect, 1st

person, plural) = we spoke
tayaitapodama karmeti pratih ved sarvgni
iti (punctuation) (indeclinable) = (close quotes)
satyamyatanam 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

damas (stem form: dama) (masculine, nominative,
singular) = self-control

karma (stem form: karman) (neuter, nominative, yov etmeva vedpahatya ppmnamanantesvarge
singular) = action
loke jyeyepratitihati pratitihati 9
iti (punctuation) (indeclinable) = (close quotes)

pratih (stem form: pratih) (feminine, nominative,
singular) = foundation
veds (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.

sarvgni (stem form: sarvga) (neuter, nominative,

plural) = all the limbs

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

singular) = truth

yatanam (stem form: yatana) (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 pratitihati (1st class verb root: sth) (prati + tihati)
(present indication, parasmaipada, 3rd person,
etm (pronoun, feminine, accusative, singular) = this singular) = stands firmly

evam (adverb) (indeclinable) = thus pratitihati (1st class verb root: sth) (prati + tihati)
(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

ppmnam (stem form: ppman) (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