The Isha 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 that 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 Isha Upanishad, Sanskrit primers and
textbooks, and the Academic Room Sanskrit-English
Dictionary app were consulted during this translation.
In particular, I consulted the Isha Upanishad by
Stephanie Simoes and The Upanishads by Vernon
Katz and Thomas Egenes, for clarification and
guidance in my own translation. For grammatical
references, 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 Outline of Main Concepts
that, I broke down each word of the Sanskrit text into
(listed as they appear in the text)
its pre-sandhi form and listed the various grammatical
identifiers of each word.

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 Isha 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
community in any public outreach minus the
availability of their print and online publications.
Ish is the cause of existence
The very first concept put forth is that Ish is the cause
of existence. Ish can be defined as a master, lord, or
the supreme spirit.
Action and Renunciation
The concept of renunciation as a component of
enjoyment is a key principle to the culture from which
the Isha Upanishad spang. It is also a major
component to the Bhagavad Gita. Renunciation is not
life-denying; rather, it is the last piece of the cycle of
enjoyment. The Bhagavad Gita states it simply as
renouncing the results of ones actions.
The Isha Upanishad promotes action and life
engagement. One should live life to the fullest and
want to live one hundred years; to have a stance of
embracing life completely, yet also having the ability
to let it go. By practicing this, the Isha Upanishad
states one will not have her/his actions stained.
Non-Covetousness
Non-covetousness, a major concept in most religions,
is also an injunction in this text. It teaches to steer
clear of the tamas quality discussed in the coming
verses.
Asurya Worlds
The text presents one side, the asurya, of a dualistic
world. Sometimes the Sanskrit word for asurya is
defined as demonical, the divine, or the worlds of
gods and spirits. Obviously, the demonical is not
usually seen as synonymous to the other possible
interpretations of asurya, but I feel demonical is a
more appropriate interpretation in this context, as do
many other translators. I left the word untranslated
given those asurya worlds are described in the text
and so as not to take away from the deeper meaning of
the word.
The Tamas Quality Omnipresent Force

Tamas, having a quality of darkness, heaviness and Starting with this concept is a shift toward talking
the demonical, is said to envelope these asurya about the opposing qualities to tamas. The one
worlds. Tamas has deep meaning in the culture of this when unmoving is described as being quicker than the
text. It is part of a trinity of qualities, the other two mind, where the gods cannot reach, one that passes by
qualities being sattva and rajas. Sattva has an those who run away. Furthermore, it is said to move
equilibrium quality; whereas, rajas has a volitional and not move and to be interior and exterior to
one. everything. The texts seems to imply that this one
unmoving is omnipresent.
Killing the Atman
More cryptically, the texts states a Mtarivan
grants actions standing in that. Mtarivan can be a
Those who kill the tman approach these asurya mystic name of Agni, which is associated with
worlds. The word, tman, has many possible initiation of action.
meanings that include soul, self, supreme soul, and
nature. I believe this statement is alluding to the living
beings who disregard the nature of the soul in a
lifetime and ultimately return to the asurya worlds
dominated by tamas.
The Self in All and the All in the Self Ignorance and Knowledge

The concept of absolute inclusiveness is depicted by With this concept, the text compares degrees of tamas
one who can behold the self in all beings and all in a dualist manner and then states how that one or
beings in the self, not wanting to be judgemental. And it is other than the particular dualistic qualities
furthermore, when all beings have become the self of being compared.
the wise person, no delusion or sorrow is possible in
this one pointed inclusiveness. The concepts of ignorance and knowledge take up
three of the eighteen verses. They state that
Then, that self is said to circumambulate around the knowledge will take one into a greater tamas than
bodiless, the unblemished, the one without ignorance will. The text goes on to state it is other
sinews, the bright, and joined with the non-evil. than ignorance or knowledge. And then advises, that
one who knows both knowledge and ignorance will
cross over death through ignorance and reach
Supported Aims immortality through knowledge.

Once ignorance and knowledge are achieved

Supported aims on earth are the wise sage, the simultaneously, one enters both death and immortality
independent pervading, and reality. simultaneously; or in other words, enlightenment.
The Manifest and Unmanifest
The concept of tamas and greater tamas is also
corresponded to non-existence and manifestation,
respectively. And just as with the concepts of
ignorance and knowledge, it is other than the
manifest or unmanifest. And one who knows both
will cross over death through the unmanifest and
reach immortality through the manifest.
This seems to set up the following categorization:
The Genuine
The gate of the genuine is said to be concealed by the
golden vessel, which alludes to the sun. The verse
continues imploring Pushan, a name for the sun, to
reveal reality so as to see the dharma of the genuine.
The next verse continues to list names and epithets of
the sun and asks the sun to distribute its rays and
assemble its radiance, so the suns most beautiful
form can be seen.

Tamas Greater Tamas

Ignorance Knowledge
I am That

Death Immortality The text then states the suns most beautiful form is
purusha, which in this context would seem to indicate
Unmanifest Manifest that it is the soul. The sun and soul correspondence is
common in esoteric texts. The author, and ultimately
all mankind, states that he/she is that purusha, and
thus all of us are a soul at our essence.
Recollection as a Vehicle for Wisdom

As the vital force leaves the body during cremation,

one must remember what one has done in life.

Agni as Granter of Wealth

Agni is mentioned again, this time, as a granter of

wealth, when previously Agni was mentioned as a
granter of action.

Lastly, this text indicates that the deity knows all

ways and can help people from going astray in their
sin. Thus the deity is worthy of praise.

The Verses
Opening Invocation: That is fullness; this is fullness.
From fullness, fullness came forth. Having taken
fullness' fullness, indeed, fullness remained. Om,
peace, peace, peace.
1. All this is caused to dwell by . Whatever is
moving on the earth, you should enjoy it by
abandoning it. Do not covet anybody's wealth.
2. Indeed, doing actions here, one should desire to live
a hundred years. Thus, in you there is no other way.
Hence, action is not stained in a person.
3. Asurya are named those worlds. By blinding tamas
they are enveloped. Whatsoever living beings, killing
the tman, having departed, approach those.
4. The one unmoving is quicker than the mind. The
gods have not reached the former going. That one
standing, passes by others running away. In that,
Mtarivan grants action.
5. That moves, that does not move. That is in the
distance and that is in the proximity. That is the
interior of all and that is exterior of all this.
6. But who beholds all beings, indeed, in the self and
the self in all beings, thereupon does not wish to be
judgmental.
7. In whom all beings have become, indeed, the self of
a wise person. There, what is delusion, what is sorrow
for one who sees oneness?
8. That one circumambulated purity, the bodiless, the
unblemished, the one without sinews, the bright, and
joined with the non-evil. The wise sage, the
independant pervading, and reality are supported aims
for earth years.
9. Those who sit near ignorance, they enter blinding
tamas. And those who delight in knowledge, as it
were, enter greater tamas.
10. Indeed, it is other than knowledge, they said. It
is other than ignorance, they said. We have heard it
of the wise who proclaimed that to us.
11. One who knows both together, knowledge and 17. We should exhale the immortal wind now that this
ignorance, having crossed over death through body is ending in ashes. Om, O Kratu, you must
ignorance, one reaches immortality through remember what was done, O Kratu, you must
knowledge. remember what was done, you must remember!

12. They who reach blinding tamas, they sit near 18. O Agni, lead us by a good path to wealth! O deity,
non-existence. And into greater tamas, as it were, are the one who knows all paths, separate that deceitful
those who are delighted in manifestation. acting in sin from us. May we offer the most abundant
words of praise to you.
13. We have heard, Indeed, it is other than the
manifest, they said. It is other than the unmanifest,
they said. Those who are wise proclaimed that to us.

14. The one who knows both, manifestation and

annihilation, that one having crossed over death
through annihilation, reaches immortality through
manifestation.

15. The gate of the genuine is concealed by the golden

vessel. O Pushan, reveal the reality for seeing the
dharma of the genuine!

16. O Pan, O solitary sage, O charioteer, O Surya,

descendant of Prajapati, distribute your rays of light
and assemble your radiance, so that I may see that,
your most beautiful form. What that is, that is
purusha. That, I am.
 Opening Invocation
Grammatical Detail of the
Verses

pramada pramida prt pramudacyate

prasya pramdya pramevvaiyate

o nti nti nti

That is fullness; this is fullness. From fullness,

fullness came forth. Having taken fullness' fullness,
indeed, fullness remained. Om, peace, peace, peace.
pram (9th class verb root: p) (past passive dya (1st class verb root: d) ( + dya) (gerund)
participle, neuter, nominative, singular) = fullness (indeclinable) = having taken

adas (stem form: adas) (pronoun, neuter, nominative, pram (9th class verb root: p) (past passive
singular) = that participle, neuter, nominative, singular) = fullness

pram (9th class verb root: p) (past passive eva (indeclinable) = indeed (emphatic particle that
participle, neuter, nominative, singular) = fullness emphasizes the preceding word)

idam (stem form: idam) (pronoun, neuter, nominative,

avaiyate (1st class verb root: i) (ava + iyate)
singular) = this
(present indicative, passive, 1st class, tmanepada,
3rd person, singular) = remained
prt (9th class verb root: p) (past passive participle,
neuter, ablative, singular) = from fullness
om (a sacred syllable) (indeclinable) = Om
pram (9th class verb root: p) (past passive
ntis (stem form: nti) (feminine, nominative,
participle, neuter, nominative, singular) = fullness
singular) = peace
udacyate (1st class verb root: udac) (present
ntis (stem form: nti) (feminine, nominative,
indicative, passive, 1st class, tmanepada, 3rd person,
singular) = peace
singular) = came forth
ntis (stem form: nti) (feminine, nominative,
prasya (9th class verb root: p) (past passive
singular) = peace
participle, neuter, genitive, singular) = fullness'

pram (9th class verb root: p) (past passive

participle, neuter, accusative, singular) = fullness
 (stem form: ) (masculine, instrumental, singular)
Verse 1 = by (power, domain)

vsyam (stem form: vsya) (masculine, nominative,

singular) = caused to dwell

idam (stem form: idam) (pronoun, neuter, nominative,

singular) = this
vsyamidam sarva yatkica jagaty jagat sarvam (stem form: sarva) (pronominal adjective,
neuter, nominative, singular) = all
tena tyaktena bhujth m gdha kasyasviddhanam
yatkica (indeclinable) = whatever
1
jagatym (stem form: jagat) (feminine, locative,
singular) = on the earth
All this is caused to dwell by . Whatever is moving
on the earth, you should enjoy it by abandoning it. Do jagat (stem form: jagat) (neuter, nominative, singular)
not covet anybody's wealth. = the moving

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

instrumental, singular) = by it

tyaktena (1st class verb root: tyaj) (past passive

participle, masculine/neuter, instrumental, singular) =
by the abandoned
bhujths (7th class verb root: bhuj) (present
optative, tmanepada, 2nd person, singular) = you Verse 2
should enjoy

m (negative particle) (indeclinable) = do not

gdhas (verb root: gdh) (injunctive, parasmaipada,
2nd person, singular) = covet kurvanneveha karmi jijviecchatam sam
kasyasvid (interrogative indefinite) (indeclinable) = eva tvayi nnyatheto'sti na karma lipyate nare 2
anybodys

dhanam (neuter, accusative, singular) = wealth Indeed, doing actions here, one should desire to live a
hundred years. Thus, in you there is no other way.
Hence, action is not stained in a person.
kurvan (8th class verb root: k) (present participle, anyath (adverb) (indeclinable) = otherwise
parasmaipada, masculine, nominative, singular) =
doing itas (adverb) (indeclinable) = hence

eva (indeclinable) = indeed (emphatic particle that asti (2nd class verb root: as) (present indicative,
emphasizes the preceding word) parasmaipada, 3rd person, singular) = you is

na (negative particle) (indeclinable) = not

iha (adverb) (indeclinable) = here
karma (stem form: karman) (neuter, nominative,
karmi (stem form: karman) (neuter, accusative,
singular) = action
plural) = actions
lipyate (6th class verb root: lip) (present indicative,
jijviet (1st class verb root: jv) (desiderative
passive, tmanepada, 3rd person, singular) = stained
optative, parasmaipada, 3rd person, singular) = one
should desire to live
nare (stem form: nara) (masculine/neuter, locative,
singular) = a person
atam (stem form: ata) (cardinal number, neuter,
accusative, singular) = a hundred

sams (feminine, accusative, plural) = years

evam (adverb) (indeclinable) = thus

tvayi (stem form: y umad) (pronoun, 2nd person,

locative, singular) = in you

na (negative particle) (indeclinable) = not

 asurys (stem form: asurya) (masculine, nominative,
Verse 3 plural) = asurya

nma (stem form: nman) (neuter, nominative,

singular) = named

te (stem form: tad) (pronoun, 3rd person, masculine,
3 nominative, plural) = those

asury nma te lok andhena tamasvt loks (stem form: loka) (masculine, nominative,
plural) = worlds
tmste pretybhigacchanti ye ke ctmahano jan
andhena (stem form: andha) (masculine/neuter,
3 instrumental, singular) = by blindness

tamas (stem form: tamas) (masculine/neuter,

instrumental, singular) = by tamas
Asurya are named those worlds. By blinding tamas
they are enveloped. Whatsoever living beings, killing vts (1st class verb root: v) (past passive participle,
the tman, having departed, approach those. masculine, nominative, plural) = enveloped

tn (stem form: tad) (pronoun, masculine, accusative,

plural) = those

te (stem form: tad) (pronoun, 3rd person, masculine,

nominative, plural) = they
pretya (verb root: pre) (gerund) (indeclinable) =
having departed Verse 4
abhigacchanti (1st class verb root: gam) (abhi +


gacchanti) (present indicative, parasmaipada, 3rd
person, plural) = they approach
ye ke ca (indefinite article) = any persons whatsoever

tmahanas (verb root: han) (tma + hanas) (tatpura
anejadeka manaso javyo nainaddev
compound, masculine, nominative, plural) = those
who kill the tman
pnuvanprvamarat
jans (stem form: jana) (masculine, nominative,
plural) = living beings taddhvato'nynatyeti tihattasminnapo mtariv

dadhti 4

The one unmoving is quicker than the mind. The gods

have not reached the former going. That one standing,
passes by others running away. In that, Mtarivan
grants action.
anejat (1st class verb root: ej) (an+ ejat) (present
participle, parasmaipada, neuter, nominative,
singular) = unmoving
ekam (stem form: eka) (cardinal number, pronominal
adjective, neuter, nominative, singular) = one
manasas (stem form: manas) (neuter, ablative of
comparison, singular) = than the mind
javyas (stem form: javyas) (neuter, nominative,
singular) = quicker
na (negative particle) (indeclinable) = not
enat (stem form: ena) (pronoun, neuter, accusative,
singular) = that
devs (stem form: deva) (masculine, nominative,
plural) = the gods
pnuvan (5th class verb root: p) (imperfect,
parasmaipada, 3rd person, plural) = they have
reached
prvam (neuter, accusative, singular) = the former
arat (6th class verb root: r) (present participle,
parasmaipada, neuter, accusative, singular) = going
tat (stem form: tad) (pronoun, neuter, nominative,
singular) = that one
dhvatas (1st class verb root: dhv) (present
participle, parasmaipada, masculine, accusative,
plural) = running away
anyn (stem form: anya) (pronominal adjective,
masculine, accusative, plural) = others
atyeti (2nd class verb root: at) (present indicative,
parasmaipada, 3rd person, singular) = passes by
tihat (1st class verb root: sth) (present participle,
parasmaipada, neuter, nominative, singular) =
standing
tasmin (stem form: tad) (pronoun, neuter, locative,
singular) = in that
apas (stem form: apas) (neuter, accusative, singular) =
action
mtariv (stem form: mtarivan) (masculine,
nominative, singular) = Mtarivan (mystic name of Verse 5
Agni)

dadhti (verb root: dh) (present indicative,
parasmaipada, 3rd person, singular) = grants

tadejati tannaijati taddre tadvantike

tadantarasya sarvasya tadu sarvasysya bhyata 5

That moves, that does not move. That is in the

distance and that is in the proximity. That is the
interior of all and that is exterior of all this.
tat (stem form: tad) (pronoun, 3rd person, neuter,
nominative, singular) = that
ejati (1st class verb root: ej) (present indicative,
parasmaipada, 3rd person, singular) = moves
tat (stem form: tad) (pronoun, 3rd person, neuter,
nominative, singular) = that
na (negative particle) (indeclinable) = not
ejati (1st class verb root: ej) (present indicative,
parasmaipada, 3rd person, singular) = moves
tat (stem form: tad) (pronoun, 3rd person, neuter,
nominative, singular) = that
dre (stem form: dra) (neuter, locative, singular) = in
the distance
tat (stem form: tad) (pronoun, 3rd person, neuter,
nominative, singular) = that
u (expression implying antithesis) (indeclinable) =
and
antike (stem form: antika) (neuter, locative, singular)
= in the proximity
tat (stem form: tad) (pronoun, 3rd person, neuter,
nominative, singular) = that
antarasya (stem form: antara) (neuter, genitive,
singular) = of the interior
sarvasya (stem form: sarva) (pronominal adjective,
neuter, genitive, singular) = of all
tat (stem form: tad) (pronoun, 3rd person, neuter,
nominative, singular) = that
u (expression implying antithesis) (indeclinable) =
and
sarvasya (stem form: sarva) (pronominal adjective,
masculine/neuter, genitive, singular) = of all
asya (stem form: idam) (pronoun, masculine/neuter,
genitive, singular) = of this
bhyatas (adverb) (indeclinable) = exterior
 yas (stem form: yad) (relative pronoun, masculine,
Verse 6 nominative, singular) = who

tu (conjunction) (indeclinable) = but

sarvi (stem form: sarva) (pronominal adjective,

neuter, accusative, plural) = all
yastu sarvi bhtnytmanyevnupayati
bhtni (stem form: bh) (past passive participle,
sarvabhteu ctmna tato na vijugupsate 6 neuter, accusative, plural) = beings

tmani (stem form: tman) (masculine, locative,

But who beholds all beings, indeed, in the self and the singular) = in the self
self in all beings, thereupon does not wish to be
judgmental. eva (indeclinable) = indeed (emphatic particle that
emphasizes the preceding word)

anupayati (1st class verb root: d) (anu + payati)

(present indicative, parasmaipada, 3rd person,
singular) = beholds

sarvabhteu (1st class verb root: bh) (sarva +

bhteu) (past passive participle, masculine/neuter,
locative, plural) = in all beings

ca (conjunction) (indeclinable) = and

tmnam (stem form: tmn) (masculine, accusative,
singular) = the self Verse 7
tatas (adverb) (indeclinable) = thereupon

na (negative particle) (indeclinable) = not

vijugupsate (verb root: gup) (vi + jugupsate) (present yasminsarvi bhtnytmaivbhdvijnata
indicative, desiderative, tmanepada, 3rd person,
singular) = one wishes to be judgmental tatra ko moha ka oka ekatvamanupayata 7

In whom all beings have become, indeed, the self of a

wise person. There, what is delusion, what is sorrow
for one who sees oneness?
yasmin (stem form: yad) (masculine/neuter, locative, mohas (stem form: moha) (masculine, nominative,
singular) = in whom singular) = delusion

sarvi (stem form: sarva) (pronominal adjective, kas (interrogative pronoun, masculine, nominative,
neuter, nominative, plural) = all singular) = what?

bhtni (1st class verb root: bh) (past passive okas (stem form: oka) (masculine, nominative,
participle, neuter, nominative, plural) = beings singular) = sorrow

tma (stem form: tman) (masculine, nominative, ekatvam (stem form: ekatva) (eka + tvam) (neuter,
singular) = the self accusative, singular) = oneness

eva (adverb) (indeclinable) = indeed (emphasizing
previous word)
abht (1st class verb root: bh) (aorist, parasmaipada,
3rd person, singular) = have become
anupayatas (anu + paya + tas) (adverb from
adverbial suffix -tas) (indeclinable) = for one who
sees

vijnatas (stem form: vijnat) (vi + jnatas)

(masculine/neuter, genitive, singular) = of a wise
person

tatra (adverb) (indeclinable) = there

kas (interrogative pronoun, masculine, nominative,

singular) = what?
 sas (stem form: tad) (pronoun, 3rd person, masculine,
Verse 8 nominative, singular) = that one

paryagt (2nd class verb root: g) (pari + agt) (aorist,

parasmaipada, 3rd person, singular) =
circumambulated


ukram (stem form: ukra) (masculine, accusative,
singular) = purity

akyam (stem form: akya) (a + kyam) (masculine,

accusative, singular) = bodiless
sa paryagcchukramakyamavraamasnviram
avraam (stem form: avraa) (a + vraam)
uddhamappaviddham (masculine, accusative, singular) = unblemished

kavirman paribh svayambhrythtathyato'rthn asnviram (stem form: asnvira) (a + snviram)

vyadadhcchvatbhya sambhya 8
That one circumambulated purity, the bodiless, the
unblemished, the one without sinews, the bright, and
joined with the non-evil. The wise sage, the
independant pervading, and reality are supported aims
for earth years.
(masculine, accusative, singular) = without sinews
uddham (stem form: uddha) (past passive participle,
masculine, accusative, singular) = bright
appaviddham (4th class verb root: vyadh) (a + ppa
+ viddham) (tatpura compound, past passive
participle, masculine, accusative, singular) = joined
with the non-evil
kavis (stem form: kavi) (masculine, nominative,
singular) = wise Verse 9
man (stem form: manin) (masculine, nominative,
singular) = sage

paribhs (stem form: paribh) (feminine, nominative,

singular) = the pervading
andha tama pravianti ye'vidymupsate
svayambhs (stem form: svayambh) (feminine,
nominative, singular) = independent tato bhya iva te tamo ya u vidyym rat 9

ythtathyatas (adverb) (indeclinable) = reality Those who sit near ignorance, they enter blinding
tamas. And those who delight in knowledge, as it
arthn (stem form: artha) (masculine, accusative, were, enter greater tamas.
plural) = aims

vyadadht (3rd class verb root: dh) (vi + adadht)

(imperfect, parasmaipada, 3rd person, singular) =
supported

vatbhyas (stem form: vat) (feminine, dative,

plural) = for earth

sambhyas (stem form: sam) (feminine, dative,

plural) = for years
andham (stem form: andha) (neuter, accusative, te (pronoun, masculine, nominative, plural) = they
singular) = blind
tamas (stem form: tamas) (neuter, nominative,
tamas (stem form: tamas) (neuter, accusative, singular) = tamas
singular) = tamas
ye (stem form: yad) (relative pronoun, masculine,
pravianti (6th class verb root: vi) (pra + vianti) nominative, plural) = those who
(present indicative, parasmaipada, 3rd person, plural)
= they enter u (expression implying antithesis) (indeclinable) =
and
ye (stem form: yad) (relative pronoun, masculine,
plural) = those who vidyym (stem form: vidy) (feminine, locative,
singular) = in knowledge
avidym (stem form: avidy) (a + vidym) (feminine,
accusative, singular) = ignorance rats (1st class verb root: ram) (past passive participle,
masculine, nominative, plural) = delighted
upsate (2nd class verb root: s) (upa + sate) (present
indicative, tmanepada, 3rd person, plural) = they sit
near

tatas (stem form: tat) (pronoun, neuter, ablative of

comparison, singular) = than that

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

singular) = greater

iva (adverb) (indeclinable) = as it were

 anyat (stem form: anya) (pronominal adjective,
Verse 10 neuter, nominative, singular) = other

eva (adverb) (indeclinable) = indeed (emphasizing

previous word)

hus (verb root: ah) (perfect, parasmaipada, 3rd
person, plural) = they said
anyadevhurvidyay'nyadhuravidyay
vidyays (stem form: vidy) (feminine, ablative of
iti uruma dhr ye nastadvicacakire 10 comparison, singular) = than knowledge
Indeed, it is other than knowledge, they said. It is anyat (stem form: anya) (pronominal adjective,
other than ignorance, they said. We have heard it of neuter, nominative, singular) = other
the wise who proclaimed that to us.
hus (verb root: ah) (perfect, parasmaipada, 3rd
person, plural) = they said

avidyays (stem form: avidy) (feminine, ablative of

comparison, singular) = than ignorance

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

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

parasmaipada, 1st person, plural) = we have heard

dhrm (stem form: dhra) (masculine, genitive,

plural) = of the wise
ye (stem form: yad) (relative pronoun, masculine,
plural) = those who Verse 11
nas (stem form: asmad) (pronoun, 1st person, dative,
plural) = to us

tat (stem form: tad) (pronoun, neuter, accusative,

singular) = that
vidy cvidy ca yastadvedobhayam saha
vicacakire (2nd class verb root: cak) (perfect,
tmanepada, 3rd person, plural) = proclaimed avidyay mtyu trtv vidyay'mtamanute 11

One who knows both together, knowledge and

ignorance, having crossed over death through
ignorance, one reaches immortality through
knowledge.
vidym (stem form: vidy) (feminine, accusative, trtv (verb root: t) (gerund) (indeclinable) = having
singular) = knowledge crossed over

ca (conjunction) (indeclinable) = and vidyay (stem form: vidy) (feminine, instrumental,

avidym (stem form: avidy) (feminine, accusative,
singular) = ignorance
ca (conjunction) (indeclinable) = and
yas (stem form: yad) (relative pronoun, masculine,
nominative, singular) = one who
singular) = through knowledge
amtam (stem form: amta) (past passive participle,
neuter, accusative, singular) = immortality
anute (verb root: a) (present indicative, tmanepada,
3rd person, singular) = one reaches

tat (stem form: tad) (pronoun, neuter, nominative,

singular) = that

vedobhayam (stem form: vedobhaya) (veda +

ubhayam) (pronominal adjective, neuter, nominative,
singular) = knows both

saha (preposition) (indeclinable) = with

avidyay (stem form: avidy) (feminine, instrumental,

singular) = through ignorance

mtyum (masculine, accusative, singular) = death

 andham (stem form: andha) (neuter, accusative,
Verse 12 singular) = blind

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

singular) = tamas

pravianti (6th class verb root: vi) (pra + vianti)
(present indicative, 3rd person, plural) = they reach
andha tama pravianti ye'sambhtimupsate
ye (relative pronoun, masculine, nominative, plural) =
tato bhya iva te tamo ya u sambhtym rat 12 they who
They who reach blinding tamas, they sit near asambhtim (stem form: asambhti) (a + sam +
non-existence. And into greater tamas, as it were, are bhtim) (feminine, accusative, singular) =
those who are delighted in manifestation. non-existence

upsate (2nd class verb root: s) (upa + sate) (present

indicative, tmanepada, 3rd person, plural) = they sit
near

tatas (stem form: tat) (pronoun, neuter, ablative of

comparison, singular) = than that

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

singular) = greater

iva (adverb) (indeclinable) = as it were

te (pronoun, masculine, nominative, plural) = they
Verse 13
tamas (stem form: tamas) (neuter, nominative,
singular) = tamas

ye (stem form: yad) (relative pronoun, neuter,
nominative, plural) = those who

u (expression implying antithesis) (indeclinable) = anyadevhu sambhavdanyadhurasambhavt

and
iti uruma dhr ye nastadvicacakire 13
sambhtym (stem form: sambhti) (sam + bhtym)
(feminine, locative, singular) = in manifestation We have heard, Indeed, it is other than the manifest,
they said. It is other than the unmanifest, they said.
rats (1st class verb root: ram) (past passive participle, Those who are wise proclaimed that to us.
masculine, nominative, plural) = delighted
anyat (stem form: anya) (pronominal adjective, dhrm (stem form: dhra) (masculine, genitive,
neuter, nominative, singular) = other plural) = of the wise

eva (emphatic particle that emphasizes the preceding ye (stem form: yad) (relative pronoun, masculine,
word) (indeclinable) = indeed plural) = those who

hus (verb root: ah) (perfect, parasmaipada, 3rd nas (stem form: asmad) (pronoun, 1st person, dative,
person, plural) = they said plural) = to us

sambhavt (stem form: sambhava) (masculine/neuter, tat (stem form: tad) (pronoun, neuter, accusative,
ablative, singular) = than the manifest singular) = that

anyat (stem form: anya) (pronominal adjective,
neuter, nominative, singular) = other
hus (1st class verb root: ah) (perfect, parasmaipada,
3rd person, plural) = they said
vicacakire (2nd class verb root: cak) (vi + cacakire)
(perfect, tmanepada, 3rd person, plural) =
proclaimed

asambhavt (stem form: asambhava)

(masculine/neuter, ablative, singular) = than the
unmanifest

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

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

parasmaipada, 1st person, plural) = we have heard
 sambhtim (stem form: sambhti) (sam + bhtim)
Verse 14 (feminine, accusative, singular) = manifestation

ca (conjunction) (indeclinable) = and

vinam (stem form: vina) (masculine, accusative,


singular) = annihilation
sambhti ca vina ca yastadvedobhayam saha ca (conjunction) (indeclinable) = and
vinena mtyu trtv sambhty'mtamanute yas (stem form: yad) (relative pronoun, masculine,
nominative, singular) = who
14
tat (stem form: tad) (pronoun, neuter, nominative,
The one who knows both, manifestation and singular) = that
annihilation, that one having crossed over death
through annihilation, reaches immortality through vedobhayam (stem form: vedobhaya) (veda +
manifestation. ubhayam) (pronominal adjective, neuter, nominative,
singular) = knows both

saha (preposition) (indeclinable) = with

vinena (stem form: vina) (masculine,

instrumental, singular) = through annihilation

mtyum (masculine, accusative, singular) = death

trtv (gerund) (indeclinable) = having crossed

sambhty (stem form: sambhti) (feminine,
instrumental, singular) = through manifestation Verse 15
amtam (verb root: m) (neuter, accusative, singular) =
immortality

anute (5th class verb root: a) (present indicative,

tmanepada, 3rd person, singular) = one reaches
hiramayena ptrea satyasypihita mukham

tattva pannapvu satyadharmya daye 15

The gate of the genuine is concealed by the golden

vessel. O Pushan, reveal the reality for seeing the
dharma of the genuine!
hiramayena (stem form: hiramaya) (neuter,
instrumental, singular) = by the golden
ptrea (stem form: ptra) (neuter, instrumental,
singular) = by vessel
satyasya (stem form: satya) (masculine/neuter,
gentive, singular) = of the genuine
satyadharmya (stem form: satyadharma) (tatpura
compound, masculine/neuter, dative, singular) = for
the dharma of the genuine
daye (stem form: di) (feminine, dative, singular)
= for seeing

apihitam (3rd class verb root: dh) (api + hitam) (past

passive participle, neuter, nominative, singular) = is
concealed

mukham (stem form: mukha) (neuter, nominative,

singular) = the gate

tattvam (stem form: tattva) (neuter, accusative,

singular) = reality

pan (stem form: pan) (masculine, vocative,

singular) = O Pushan (epithet of the Sun)

apvu (10th class verb root: v) (apa + +

vu)(imperative, parasmaipada, 2nd person,
singular) = reveal!
 pan (stem form: pan) (masculine, vocative,
Verse 16 singular) = O Pan (the sun)

ekare (stem form: ekari) (eka + re) (karmadhraya

compound, masculine, vocative, singular) = O solitary
sage

yama (stem form: yama) (masculine/neuter, vocative,

singular) = O charioteer
pannekare yama srya prjpatya vyha ramn
srya (stem form: srya) (masculine, vocative,
samha teja singular) = O Surya

yatte rpa kalyatama tatte paymi yo'svasau prjpatya (stem form: prjpatya) (masculine/neuter,
purua so'hamasmi 16
O Pan, O solitary sage, O charioteer, O Surya,
descendant of Prajapati, distribute your rays of light
and assemble your radiance, so that I may see that,
your most beautiful form. What that is, that is
purusha. That, I am.
vocative, singular) = O descendant of Prajapati
vyha (1st class verb root: h) (vi + ha) (imperative,
parasmaipada, 2nd person, singular) = distribute!
ramn (stem form: rami) (masculine, accusative,
plural) = rays of light
samha (1st class verb root: h) (sam + ha)
(imperative, parasmaipada, 2nd person, singular) =
assemble!

tejas (stem form: tejas) (neuter, accusative, singular) =

radiance
yat (stem form: yad) (relative pronoun, neuter, asau (stem form: adas) (pronoun, masculine/feminine,
nominative, singular) = so that nominative, singular) = that

te (stem form: yumad) (masculine, 2nd person, puruas (stem form: purua) (masculine, nominative,
genitive, singular) = your singular) = purusha

rpam (stem form: rpa) (masculine/neuter, sas (stem form: tad) (pronoun, masculine, nominative,
accusative, singular) = form singular) = that

kalyatamam (stem form: kalyatama) (kalya + aham (stem form: asmad) (masculine/neuter,
tamam) (superlative, neuter, accusative, singular) = nominative, singular) = I
most beautiful
asmi (2nd class verb root: as) (present indicative, 1st
tat (stem form: tad) (neuter, accusative, singular) = person, singular) = am
that

te (stem form: yumad) (masculine, 2nd person,

genitive, singular) = your

paymi (1st class verb root: d) (present indicative,

parasmaipada, 1st person, singular) = I see

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

nominative, singular) = what

asau (stem form: adas) (pronoun, masculine/feminine,

nominative, singular) = that
 vyus (2nd class verb root: v) (optative,
Verse 17 parasmaipada, 3rd person, plural) = we should exhale

anilam (stem form: anila) (masculine, accusative,

singular) = wind
amtam (6th class verb root: m) (past passive
participle, masculine, accusative, singular) = the
vyuranilamamtamatheda bhasmntam arram immortal
o krato smara ktam smara krato smara ktam smara atha (adverb) (indeclinable) = now
17 idam (stem form: idam) (pronoun, neuter, nominative,
singular) = this
We should exhale the immortal wind now that this
body is ending in ashes. Om, O Kratu, you must bhasmntam (stem form: bhasmnta) (neuter,
remember what was done, O Kratu, you must nominative, singular) = ending in ashes
remember what was done, you must remember!
arram (stem form: arra) (neuter, nominative,
singular) = the body

om (a sacred syllable) (indeclinable) = Om

krato (stem form: kratu) (masculine/feminine,

vocative, singular) = O Kratu (intelligence, a son of
Brahm)
smara (5th class verb root: sm) (imperative,
parasmaipada, 2nd person, singular) = you must
remember! Verse 18
ktam (8th class verb root: k) (past passive participle,
masculine/neuter, accusative, singular) = what was


done

smara (5th class verb root: sm) (imperative,
parasmaipada, 2nd person, singular) = you must


remember!

krato (stem form: kratu) (masculine/feminine,
vocative, singular) = O Kratu (intelligence, a son of agne naya supath rye asmn vivni deva vayunni
Brahm)
vidvn
smara (5th class verb root: sm) (imperative,
parasmaipada, 2nd person, singular) = you must yuyodhyasmajjuhurameno bhyih te
remember!
namaukti vidhema 18
ktam (8th class verb root: k) (past passive participle,
masculine/neuter, accusative, singular) = what was O Agni, lead us by a good path to wealth! O deity, the
done one who knows all paths, separate that deceitful acting
in sin from us. May we offer the most abundant words
smara (5th class verb root: sm) (imperative, of praise to you.
parasmaipada, 2nd person, singular) = you must
remember!
agne (stem form: agni) (masculine, vocative, singular)
= O Agni
naya (1st class verb root: n) (imperative,
parasmaipada, 2nd person, singular) = lead!
supath (stem form: supath) (su + path) (masculine,
instrumental, singular) = by a good path
rye (stem form: rai) (masculine, dative, singular) = to
wealth
asmn (stem form: asmad) (pronoun, 1st person,
accusative, plural) = us
vivni (stem form: viva) (neuter, accusative, plural)
= all
deva (stem form: deva) (masculine, vocative,
singular) = O deity
vayunni (stem form: vayuna) (neuter, accusative,
plural) = paths
vidvn (2nd class verb root: vid) (perfect participle,
masculine, nominative, singular) = one who knows
yuyodhi (3rd class verb root: yu) (irregular form of
the imperative, parasmaipada, 2nd person, singular) =
separate
asmat (stem form: asmad) (pronoun, 1st person,
ablative, plural) = from us
juhuram (stem form: juhura) (neuter, accusative,
singular) = deceitful acting
enas (stem form: enas) (neuter, accusative, singular) =
sin
bhyihm (stem form: bhyih) (feminine,
accusative, singular) = the most abundant
te (pronoun, 2nd person, dative, singular) = to you
namauktim (stem form: ukti) (nama + uktim)
(karmadhraya compound, feminine, accusative,
singular) = words of praise
vidhema (6th class verb root: vidh) (optative,
parasmaipada, 1st person, plural) = let us offer