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

2
Introduction

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

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

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

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

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

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

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

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

4
Abbreviations

. tmanepada voice inj. injunctive mood

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

5
Explanation of Grammatical Terms

NOUN CASES / VIBHAKTI-S (separations, divisions)

English Term Sanskrit Term Usage

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

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

(action; object)

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

(giving over completely,
bestowing)

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

(binding together)

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

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

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

(doer, maker, agent)

Vocative sabodhana (awaking, Identifies the addressee.

arousing; calling to)

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

English Term Sanskrit Term Usage

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

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

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

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

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

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

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

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

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

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

English Term Sanskrit Term Usage

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

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

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

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

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

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

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

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

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

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

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

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

English Term Sanskrit Term Usage

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

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

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

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

English Term Sanskrit Term Usage

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

Conditional atipatti (going Used for hypotheses or situations

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

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

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

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

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

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

The benedictive (r li) is used for

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

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

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

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

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

English Term Sanskrit Term Usage

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

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

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

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

action.

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

performed with intensity.

12
COMPOUNDS / SAMSA-S (throwing togethers)
Term
avyaybhva (indeclinable
state)
bahuvrhi (much-rice)6
dvandva (pair)
tatpurua (his person)6:
vyadhikaraa (different
case) and karmadhraya
(action bearing)
6
The name of the compound is an example of it.
Usage
This functions as an adverb, with an indeclinable as the prior
member and a nominal stem as the latter.
E.g., every-day, with-anger, as-long-as-a-year.
This is an application of other compounds: The last member
loses its independence and the compound as a whole
qualifies some noun outside the compound, which is often
implicit.
E.g., I approached Much-Rice (i.e., I approached the man
who has much rice).
A list of nouns that would ordinarily be connected by and
or or.
E.g., mother-father (i.e., mother and father).
A compound in which the last member is qualified by the
prior members while remaining independent of them.
In a vyadhikaraa tatpurua compound, the prior member is
in a different case than the last when the compound is
dissolved: e.g., god-son (i.e., son of the god).
In the karmadhraya tatpurua compound, the members
are in the same case. Often, the former member(s)
describes the last (e.g., small-man), but it can also be
equated to it (e.g., king-man i.e., the man is the king).
13
1
vsyamida sarva yatkinca jagaty
jagat
Inhabited by the Lord is this all, in whatever
is moving, the moving.
tena tyaktena bhujth m gdha
kasyasviddhanam
You should enjoy with the renounced; do
not covet the riches of anyone else.
(m. inst. sing. ): by the ruler, master,
lord.
vsyam (n. nom. sing. vsya): inhabited by;
full of.
idam (n. nom. sing. pron. idam): this.
sarvam (n. nom. sing. pronominal adj. sarva):
whole, entire, all, every.
yat kim ca (expression): whatever.
jagatym (f. loc. sing. jagat; from gam): in
the moving, movable, living.
jagat (mn. nom. sing. jagat; from gam):
moving, movable, living; mankind; the
world.
tena (mn. ins. sing. pron. tad): with/by this.
tyaktena (mn. ins. sing. tyakta; past pass. p.
tyaj): with/by the abandoned,
surrendered, renounced.
bhunj th (2nd sing. opt. . bhuj): you
should/might/may enjoy.
m (ind.): not; do not; no.
gdha (2nd sing. injunctive P. gdh): you
covet, endeavour to gain.
kasya-svid: of someone, of anyone.
kasya (mn. gen. sing. kim/ka): whose?
svid (ind.): a particle of interrogation; a
word that makes the preceding
interrogative indefinite.
dhanam (n. acc. sing. dhana): prize, booty,
wealth, riches, treasure, property.
14
2

kurvanneveha karmi jijviet ata sam
Even performing actions here, one should
wish to live a hundred years.
kurvan (pres. act. p. P. k): doing, acting,
performing.
eva (ind.): so, indeed, truly, only, even.
iha (ind.): here.
karmi (n. acc. pl. karman; from k):
actions.
jijviet (3rd sing. opt. desiderative jv):
should/might/may wish to live.
atam (n. acc. sing. ata): a hundred.
sam (f. acc. pl. sam): years, lit. the
same.

eva tvayi nnyatheto'sti na karma lipyate
nare
In this wayit is not otherwise in this
worldon you, on a man, action was not
stained.
evam (ind.): thus, in this way, in such a manner,
such.
tvayi (loc. sing. pron. yumad): 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): is.
na (ind.): not.
karma (n. nom. sing. karman; from k):
action.
lipyate (3rd sing. pass. lip): was smeared,
stained, tainted, defiled; was attached
to.
nare (mn. loc. sing. nara): in/on a man,
person.

15
3
asury nma te lok andhena tamas vt asury (f. nom. sing. asurya): incorporeal,
Demoniacal are called those worlds that
are covered by blindness, by darkness.
tste pretybhigacchanti ye ke ctmahano
jan
The self-slayers, having departed, approach
them.
spiritual, divine; demoniacal, belonging
to or relating to the asuras (spirits or
demons who are sometimes considered
the opponents of the gods).
nma (n. acc. sing. nman): named, called.
te (m. nom. pl. pron. tad): they, those.
lok (m. nom. pl. loka): worlds.
andhena (mn. ins. sing. andha): with/by
blindness.
tamas (mn. ins. sing. tamas): with/by
darkness, gloom; with/by ignorance,
illusion, error.
vt (m. nom. pl. vta; past pass. p. v):
concealed, screened, hidden, enveloped.
tn (m. acc. pl. pron. tad): them.
te (m. nom. pl. pron. tad): they, those.
pretya (ger. pre): having died; lit. having
proceeded/gone on/departed, having
come forth/appeared.
abhigacchanti (3rd pl. pres. abhi gam): (they)
go near, approach.
ye ke ca (expression): any person whatsoever.
ye (m. nom. pl. relative pron. yad): who,
which, what.
ke (m. loc. sing. ka): in who? in what?
ca (ind.): and; makes ka indefinite.
tma-hana (m. nom. pl. tma-han, TP.
comp.): self-slayers.
tma (grammar not specified; from an,
at, or v): of the self, in the self,
for the self, etc.
hana (m. nom. pl. han): killers, slayers.
jan (mf. nom. pl. jana): creatures, men,
people.
16
4
anejadeka manaso javyo nainaddev
pnuvanprvamarat
Unmoving, one, quicker than the mind
this the deities have not reached, (it)
flowing in front.
taddhvato'nynnatyeti tihat tasminnpo
mtariv dadhti
Standing still, it passes by the flowing
others; in it Matarishvan places action.
7
Apa is also the feminine ablative and genitive singular of ap, meaning waters or water divinities.
anejat (n. nom. sing anejat; the pres. act. p. an
ej): unmoving, immovable.
ekam (n. nom. sing. pronominal adj. eka):
one.
manasa (n. abl./gen. sing. manas): from the
mind, than the mind; of the mind.
javya (n. nom. sing. javyas): quicker.
na (ind.): not.
enat (n. acc. sing. pron. idam): this.
dev (m. nom. pl. deva): deities, gods.
pnuvan (3rd pl. impf. P. p): (he/she/it)
reached, overtook, meet with; obtained,
gained.
purvam (ind): in front; former, preceding;
first.
arat (n. acc. sing. arat; pres. act. p. ):
flowing, gliding, moving quickly.
tat (n. nom./acc. sing. pron. tad): it, that.
dhvata (m. acc. pl. dhvat; pres. act. p.
dhv): running, flowing, streaming.
anyn (m. acc. pl. pronominal adj. anya):
others.
atyeti (3rd sing. pres. indic. P. at):
(he/she/it) passes by, passes over,
passes through, elapses, overflows.
tihat (n. nom sing. tihat; pres. act. p. P.
sth): standing, standing firm, staying,
remaining, standing still; being present.
tasmin (n. loc. sing. pron. tad): in that.
apa (n. acc. sing. apas): work, action.7
mtariv (m. nom. sing. mtarivan; from
mtari-van): air, wind; the fire-stick of
Agni; an epithet of Vyu (wind); lit. prob.
growing in the mother.
mtari (m. loc. sing. mtr): in the mother,
in the measurer.
svan (prob. from svi): swelling, growing,
increasing.
dadhti (3rd sing. pres. indic. P. dh):
(he/she/it) places, puts; holds,
possesses.
17
5
tadejati tannaijati taddre tadvantike
It moves, it moves not; it is far, it is near!
tadantarasya sarvasya tadu sarvasysya
bhyata
It is inside of this all; it is, of all this,
outside!
tat (n. nom. sing. pron. tad): it, that.
ejati (3rd sing. pres. indic. P. ej): moves,
trembles, shakes.
tat (n. nom. sing. pron. tad): it, that.
na (ind.): not.
ejati (3rd sing. pres. indic. P. ej): moves,
trembles, shakes.
tat (n. nom. sing. pron. tad): it, that.
dure (n. loc. sing. dura): in the distance. (ind.)
far.
tat (n. nom. sing. pron. tad): it, that.
u (ind.): an expression of emphasis; an expletive.
antike (ind.): near.
tat (n. nom. sing. pron. tad): it, that.
antar (ind.): within, between, amongst, in.
asya (mn. gen. sing. pron idam): of this.
sarvasya (mn. gen. sing. pronominal adj.
sarva): of all.
tat (n. nom. sing. pron. tad): it, that.
u (ind.): an expression of emphasis; an expletive.
sarvasya (mn. gen. sing. pronominal adj.
sarva): of all.
asya (mn. gen. sing. pron. idam): of this.
bhyatas (ind.): outside, externally.
18
6
yastu sarvi bhtnytmanyevnupayati
But he who, all beings in the self, indeed,
beholds,
sarvabhteu ctmna tato na vijugupsate
And in all beings, the selffrom him it does
not wish to conceal itself.
ya (m. nom. sing. relative pron. yad): who.
tu (ind.): but.
sarvi (n. nom. pl. pronominal adj. sarva):
whole, entire, all, every.
bhutni (n. nom. pl. bhta; past pass. p. bhu):
beings.
tmani (m. loc. sing. tman; from an, at, or
v): in the self.
eva (ind.): so, indeed, truly, only, even.
anupayati (3rd sing. pres. indic. P. anu d):
(he/she/it) beholds; foresees.
sarva-bhuteu (mn. pl. loc. sarva-bhuta, KD.
comp.):
sarva (grammar not specified; pronominal
adj.): whole, entire, all, every,
everything.
bhuteu (mn. pl. loc. bhuta; past pass. p.
bhu): in beings; lit. in the
been/become ones.
ca (ind.): and.
tmnam (m. acc. sing tman; from an, at,
or v): the self.
tata (m. abl./gen. sing. tat): from him; of him.
na (ind.): not.
vijugupsate (3rd sing. pres. desiderative . vi
gup): (he/she/it) wishes to shrink
away, hide, conceal (itself).
19
7

yasminsarvi yasmin (mn. loc. sing. relative pron. yad): in

bhtnanytmaivbhudvijnata
In whom all beings have become the self
from discerning,
whom, in which.
sarvi (n. nom. pl. pronominal adj. sarva):
whole, entire, all, every, everything.
bhutan i (n. nom./acc. pl. bhuta; past pass. p.
bhu): beings.
tm (m. nom. sing. tman; from an, at, or
v): the self.
eva (ind.): so, indeed, truly, only, even.
abhut (3rd sing. aor. P. bhu): became, was.
vijnata (mn. abl./gen. vijnat; pres. act. p.
vi jn): from/of understanding,
knowing, discerning, discriminating;
from/of the knower, the discerner, the
sage.

tatra ko moha ka oka tatra (ind.): there; therein.

ekatvamanupayata
Therein, what is the delusion, what is the
sorrow of the oneness seeing one?
ka (m. nom. sing. interrogative pron. kim):
who? which?
moha (m. nom. sing. moha; noun from
muh): loss of consciousness,
bewilderment, delusion.
ka (m. nom. sing. interrogative pron. kim):
who? which?
oka (m. nom. sing. oka; from uc):
burning, hot; flame, glow, heat; sorrow,
affliction, grief.
ekatvam (n. acc. sing. eka -tva): oneness.
anupayata (mn. abl./gen. sing. anupayat;
from anu d): from the seeing (one);
of the seeing (one).

20
8
sa paryagcchukramakyamavraam-
asnvira uddhamappaviddham
He went round, he is bright, bodiless,
unblemished, without sinews, purified, not
afflicted by evil.
kavirman paribh
svayambhrythtathyato'rthn
vyadadhcchvatbhya sambhya
He is the prophet, the thoughtful one, the
surrounding being, self-existingtruly,
objects he placed apart for eternal years.
sa (m. nom. sing. pron. tad): he, it.
paryagt (3rd sing. impf. P. pari g): went
round, went through; circumambulated,
permeated; entered; came near,
approached.
ukram (m. acc. sing. ukra; from uc):
bright, resplendent.
akyam (m. acc. sing. a kaya; from a ci):
bodiless (one).
avraam (m. acc. sing. a vraa): unscarred,
unwounded; unblemished, unflawed.
asnviram (m. acc. sing. a snvira; refer to
asnvaka): without sinews.
uddham (m. acc. sing. uddha; past pass. p.
udh): bright; lit. cleaned, cleared,
purified.
appaviddham (m. acc. sing. appaviddha;
past pass. p. a papa vyadh): not-evil-
pierced, not-evil-afflicted.
kavi (m. nom. sing. kavi; from ku):
intelligent, knowing, wise, cunning;
thinker, intelligent man; sage, seer,
prophet.
man (m. nom. sing. manin): thoughtful,
intelligent, wise, sage.
paribhu (mf. nom. sing. pari bhu): the
surrounding being, the pervading being.
svayambhu (mf. nom. sing svayam bhu):
independent, self-existing, being/arising
of its own accord.
yathtathyatas (ind.): from the truth, really,
truly.
arthn (m. acc. pl. artha): aims, purposes;
causes, motives; things, objects; uses.
vyadadht (3rd sing. impf. P. vi dh):
distributed, lit. placed apart.
vatbhya (f. dat./abl. pl. vat):
for/from eternal, all.
sambhya (f. dat./abl. pl. sama/sam):
for/from years, even (ones), same
(ones).
21
9
andha tama pravianti ye'vidymupsate
Blind darkness enter those who worship
unwisdom.
tato bhya iva te tamo ya u vidyy rat
More than that, as it were, do those the
darkness who in wisdom are delighted!
andham (n. acc. sing. andha): blind.
tama (n. acc. sing. tamas): darkness, gloom.
pravianti (3rd pl. pres. indic. pra vi): enter,
reach.
ye (m. pl. relative pron. yad): who, which,
what, that.
avidym (f. acc. sing. avidy; from a vid -ya):
ignorance, unwisdom; lit. not-coming-
from-knowing, not-coming-from-
perceiving.
upsate (3rd pl. pres. indic. . upa s): (they)
worship; lit. (they) sit near, lie near.
tata (n. abl. sing. pron. tat): from that; than
that.
bhuy a (n. nom. sing. bhuyas): 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 (n. acc. sing.): darkness, gloom.
ye (m. pl. relative pron. yad): who, which,
what, that.
u (ind.): an expression of emphasis; an expletive.
vidyym (f. sing. loc. vidy; from vid -ya): in
learning, scholarship, philosophy;
knowledge, wisdom, perception; lit. in
the coming-from-knowing, in the
coming-from-perceiving.
rat (mf. nom. pl. rata): pleased, amused,
gratified, delighted.
22
10
anyadevhurvidyay anyadhuravidyay
Other indeed, they said, than wisdom;
other, they said, than unwisdom.
iti uruma dhr yenastadvicacakire iti (ind.): thus; an indication that the previous
Thus we heard from the steady ones who
showed it to us.
anyat (n. nom. sing. pronominal adj. anya):
other, other, another, different from,
opposed.
eva (ind.): so, indeed, truly, only, even.
hu (3rd pl. pf. P. ah): they said, spoke.
vidyay (f. abl. sing. vidy; from vid -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):
other, other than, another.
hu (3rd pl. pf. P. ah): they said, spoke.
avidyay (f. abl. sing. vidy; from vid -ya):
than ignorance, unwisdom; lit. than the
not-coming-from-knowing, than the
not-coming-from-perceiving.
words were said or thought.
uruma (1st pl. pf. P. ru): (we) heard.
dhrm (mfn. gen. pl. dhra; prob. from dh
or dh): of the wise, skillful, clever; of the
steady, constant.
ye (m. pl. relative pron. yad): who, which,
what, that.
na (acc./dat./gen. pl. short pron. asmad):
(to) us, for us, of us, our.
tat (n. nom. sing. pron. tad): it, that.
vicacakire (3rd pl. pf. . vi cak): appeared,
shone; saw distinctly, perceived; made
manifest, showed; proclaimed, told.
23
11
vidy cvidy ca yastadvedobhayam
saha
And wisdom and unwisdomone who
perceives those both together,
avidyay mtyu trtv
vidyaymtamanute
Having crossed over death with unwisdom,
Reaches the immortal with wisdom.
vidym (f. sing. acc. vidy; from vid -ya):
learning, scholarship, philosophy;
knowledge, wisdom, perception; lit.
coming-from-knowing, coming-from-
perceiving.
ca (ind.): and.
avidym (f. acc. sing. avidy; from a vid -ya):
ignorance, unwisdom; lit. not-coming-
from-knowing, not-coming-from-
perceiving.
ca (ind.): and.
ya (m. nom. sing. relative pron. yad): who.
tat (n. nom. sing. pron. tad): it, that.
veda (3rd sing. pres. indic. P. vid): knows,
perceives.
ubhayam (mn. acc. sing. ubhaya): both.
saha (ind.): together, along with, with.
avidyay (f. ins. sing. avidy; from a vid
ya): with/by ignorance, unwisdom; lit.
with/by the not-coming-from-
knowing, with/by the not-coming-
from-perceiving.
mtyum (mf. acc. sing. mtyu; from m):
death.
trtv (ger. t ) : having passed across, having
crossed over.
vidyay (f. ins. sing. vidy from vid -ya):
with/by learning, scholarship,
philosophy; knowledge, wisdom,
perception; lit. in the coming-from-
knowing, in the coming-from-
perceiving.
amtam (n. acc. sing. amta; past pass. p. a
m): the immortal.
anute (3rd sing. pres. indic. . a): reaches,
arrives at, gets, obtains.
24
12

andha tama pravianti andham (n. acc. sing. andha): blind.

ye'sambhtimupsate tama (n. acc. sing. tamas): darkness, gloom.
pravianti (3rd pl. pres. indic. P. pra vi):
Blind darkness enter those who worship enter, reach.
the non-origin. ye (m. nom. pl. relative pron. yad): who,
which, what, that.
asambhutim (f. acc. sing. asambhuti; from a
sam bhu): non-existence, destruction,
non-origin, non-production; lit. not-
being-together.
upsate (3rd pl. pres. indic. . upa s): (they)
worship; lit. (they) sit near, (they) lie
near.

tato bhya iva te tamo ya u sambhtym
rat
More than that, as it were, do those the
darkness who in the origin are delighted!
tata (n. abl. sing. pron. tat): from that; than
that.
bhuy a (n. nom. sing. bhuyas; 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 (n. nom. sing. tamas): darkness,
gloom.
ye (m. nom. pl. relative pron. yad): who,
which, what, that.
u (ind.): an expression of emphasis; an expletive.
sambhutym (f. loc. sing. sambhuti; from sam
bhu): in birth, origin; lit. in being-
together.
rat (mf. nom. pl. rata; past pass. p. ram):
pleased, amused, gratified, delighted.

25
13
anyadevhu
sambhavdanyadhurasambhavt
Other, indeed, they said, than the origin;
other, they said, than the non-origin.
iti uruma dhr yenastadvicacakire iti (ind.): thus; an indication that the previous
Thus we heard from the steady ones who
showed it to us.
anyat (n. nom. sing. pronominal adj. anya):
other, other, another, different from,
opposed.
eva (ind.): so, indeed, truly, only, even.
hu (3rd pl. pf. P. ah): they said, spoke.
sambhavt (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):
other, other, another, different from,
opposed.
hu (3rd pl. pf. P. ah): they said, spoke.
asambhavt (mn. abl. sing. sambhava; from
sam bhu): than the non-origin, from
the source; lit. than the being-
together.
words were said or thought.
uruma (1st pl. pf. P. ru): (we) heard.
dhrm (mfn. gen. pl. dhra; prob. from dh
or dh): of the wise, skillful, clever; of the
steady, constant.
ye (m. pl. relative pron. yad): who, which,
what, that.
na (acc./dat./gen. pl. short pron. asmad):
(to) us, for us, of us, our.
tat (n. nom. sing. pron. tad): it, that.
vicacakire (3rd pl. pf. . vi cak): appeared,
shone; saw distinctly, perceived; made
manifest, showed; proclaimed, told.
26
14
sambhtica vinaca yastadvedobhaya sabhutim (f. acc. sing. sambhuti; from sam
saha
The origin and the destructionone who
perceives those both together,
vinena mtyu trtv vinena (m. ins. sing. vina; from vi na):
sambhty'mtamanute
Having crossed over death with
destruction, reaches the immortal with the
origin.
bhu): birth, origin, production; lit.
being-together.
ca (ind.): and.
vinam (m. acc. vinza; from vi na): utter
loss, annihilation, destruction, removal.
ca (ind.): and.
ya (m. nom. sing. relative pron. yad): who.
tat (n. nom. sing. pron. tad): it, that.
veda (3rd sing. pres. indic. P. vid): knows,
perceives.
ubhayam (mn. acc. sing. ubhaya): both.
saha (ind.): together, along with, with.
with/by utter loss, annihilation,
destruction, removal.
mtyum (mf. acc. sing. mtyu; from m):
death.
trtv (ger. t ) : having passed across, having
crossed over.
sambhuty (f. ins. sing. sambhuti; from sam
bhu): with/by birth, origin; lit. with/by
being-together.
amtam (n. acc. sing. amta; past pass. p. a
m): immortal.
anute (3rd sing. pres. indic. . a): reaches,
arrives at, gets, obtains.
27
15

hiramayena ptrea satyasypihita hiramayena (mn. ins. sing. hiramaya):

mukham with/by the golden.
ptrea (mn. ins. sing. ptra): with/by the
By the golden goblet is covered the face of goblet, bowl, cup, plate, vessel.
the real; satyasya (mn. gen. sing. satya; pres. act. p. as -
ya): of the true, of the real; lit. of the
coming-from-being.
apihitam (n. nom. sing. apihita; past pass. p.
api dh): put onto; covered, concealed.
mukham (n. nom. sing. mukha): the mouth,
the face.

tattva pannapvu satyadharmya
daye
That-ness, O Pushan, unveil for real-
dharma, for seeing.
tattvam (n. acc. sing. tattva; from tat -tva):
truth, reality; lit. that-ness.
puan (m. voc. sing. puan): O Pushan (a Vedic
deity; the guardian of livestock, sometimes
the sun or the one who drives it).
apvu (2nd sing. impv. apv; from apa
v): uncover! reveal! unveil!
satya-dharmya (comp.): for Real-Dharma8;
for the dharma of the real, for the
dharma from the real, etc.
satya (grammar not specified; pres. act.
p. as -ya): of/for/from/etc. the
real, the true; lit. of/for/from/etc.
the coming-from-being.
dharmya (mn. dat. sing. dharma; from
dh): for moral or religious law,
virtue; for Dharma, the god of law
and justice.
daye (f. dat. sing. di; from d): for
seeing, beholding.

8
In his translation of The Thirteen Principal Upanishads, Robert Ernest Hume suggests that the poet was referring
to himself as satya-dharma.

28
16
pannekare yama srya prjpatya puan (m. voc. sing. puan): O Pushan (a Vedic
vyha ramn samha teja
O Pushan, O Solitary-Sage, O Yama, O
Surya, O Descendent of Prajapati, spread
apart the ray of light, bring together the
brilliance!
yatte rpa kalyatama tatte paymi yat (n. nom. sing. relative pron. yad): who,
yo'svasau purua so'hamasmi
That which is your form most illustrious,
that of you I behold. He who is that, that
Purusha, he I am.
deity; the guardian of livestock, the sun or
the one who drives it).
ekare (m. voc. sing eka-i, KD. comp.): O
Solitary-Sage.
eka (grammar not specified; pronominal
adj.): one, solitary, single.
e (m. voc. sing. i; from ): O poet,
O sage.
yama (mn. voc. sing. yama): O Yama (the god
of death), O Charioteer.
surya (m. voc. sing. surya): O Surya (the sun
or its deity).
prjpatya (mn. voc. sing. prjpatya): O
Descendant of Prajapati (the creator
god, the god of procreation).
vyuh a (2nd sing. impv. P. vi uh (with sadhi,
vyuh)): move apart, push apart.
ramn (m. acc. pl. rami): string, rope; ray of
light, beam.
samuh a (2nd sing. impv. P. sam uh ): move
together.
teja (n. acc. sing. tejas): sharp edge, top of
flame or ray; glow, splendour, brilliance;
fiery energy, ardour.
which, what.
te (dat./gen. sing. short pron. yumad): for
you, of you.
rup am (mn. acc. sing rup a): form, shape,
figure.
kalyatamam (n. acc. sing. kalya-tama):
most beautiful, most agreeable, most
illustrious, most noble, most excellent.
tat (n. nomacc. sing. tad): that, it.
te (dat./gen. sing. yumad): for you, of you.
paymi (1st sing. pres. indic. P. d): I see,
behold, regard.
ya (m. nom. sing. relative pron. yad): who.
asau (mf. nom. sing. pron. adas): that.
asau (mf. nom. sing. pron. adas): that.
purua (m. nom. sing. purua): man, person;
Purusha, the primeval being who is the
source of the universe.
sa (m. nom. sing. pron. tad): he.
aham (nom. sing. pron. asmad): I.
asmi (1st sing. pres. indic. as): am.
29
17
vyuranilamamtamatheda bhasmnta
arram
We should blow the immortal air,
Now, this is ending in ashesthe body.
o krato smara kta smara krato smara
kta smara
Om
Kratu remember the done remember,
Kratu remember the done remember!
9
Alternatively, vyu (m. nom. sing. vyu; from v): air, wind; Vayu (the god of wind); breath.
vyu (3rd pl. opt. P. v): we should blow. 9
anilam (m. acc. sing. anila; from an): air,
wind; Anila (the god of wind, sometimes
equated with Vayu).
amtam (m. acc. sing. amta; past pass. p. a
m): the immortal.
atha (ind.): now, then, moreover.
idam (n. nom. sing. pron. idam): this.
bhasmntam (n. nom. sing. bhasmnta):
ending in ashes, finally burnt.
arram (n. nom. sing. arra; from ri or
) : the body.
om (ind.): Om; the sacred syllable, an auspicious
salutation.
krato (mf. voc. sing. kratu; from k): O Kratu
(intelligence, a son of Brahm).
smara (2nd sing. impv. P. sm): remember!
recollect! call to mind!
ktam (mn. acc. sing. kta; from k): done,
made, performed.
smara (2nd sing. impv. P. sm): remember!
recollect! call to mind!
krato (mf. voc. sing. kratu; from k): O Kratu
(intelligence, a son of Brahm).
smara (2nd sing. impv. P. sm): remember!
recollect! call to mind!
ktam (mn. acc. sing. kta; from k): done,
made, performed.
smara (2nd sing. impv. P. sm): remember!
recollect! call to mind!
30
18
agne naya supath rye asmn vivni deva
vayunni vidvn
O Agni, lead us by a good path for wealth,
O deity, having wist all ways.
yuyodhyasmajjuhurameno bhuy ih te
namauktim vidhema
Ward off from us crookedly gone mischief;
may we offer most abundant homage to you!
10
Alternatively, naya (2nd sing. impv. nay): go!
11
Alternatively, supath (f. nom. sing. supatha): having a good road, having beautiful paths; supath (m.
nom. pl. supatha): good roads, virtuous courses; or supath (mf. nom./acc. pl. supath (those) having a
good road, (those) having beautiful paths.
12
A comparative suffix.
agne (m. voc. sing. agni): O Agni.
naya (2nd sing. impv. n): lead!10
supath (m. ins. sing. supathin): with/by a
good path.11
rye (m. dat. sing. rai): property, possessions,
wealth.
asmn (acc. pl. pron. asmad): us.
vivni (n. nom./acc./voc. pl. viva): all,
every; whole, entire; all-pervading,
omnipresent.
deva (mn. voc. sing. deva): O deity!
vayunni (n. nom./acc./voc. pl. vayuna):
waving, agitated, restless (ones); paths,
ways.
vidvn (m. nom. sing. vidvas; the pf. act. p.
vid): knowing, understanding, wise;
having known, having understood,
having wist.
yuyudhi (2nd impv. sing. P. yu): separate!
drive away! ward off!
asmat (abl. pl. pron. asmad): from us.
juhuram (n. acc. sing. juhura; the pf. act.
p. . hvar, cf. hv): gone astray,
stumbled, gone crookedly.
ena (n. acc. sing. enas): mischief, crime, sin,
fault; evil, unhappiness, misfortune,
calamity; censure, blame.
bhuy ihm (f. acc. sing. bhuy iha; from
bhu iyas12): most abundant, the most
important; much.
te (dat./gen. sing. pron. yumad): for/of you.
namauktim (f. acc. sing. namaukti; from
namas ukti): homage, veneration.
vidhema (1st pl. opt. P. vidh): we
should/might/may/might worship, offer.
31