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Isha Upanishad Word-For-Word Translation
Isha Upanishad Word-For-Word Translation
Isha Upanishad Word-For-Word Translation
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2
Introduction
Sanskrit is an inherently vague languagenot 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 does use
sandhi, too (for example, the word a is written as an before vowels) this is most often spoken rather than
written (for example, the is usually pronounced as th [i.e., thuh] before consonants and th [i.e., thee]
before vowels, but it is spelled the same in both cases). In Sanskrit, however, sandhi changes the written letters,
too. The Sanskrit sandhi rules have not been included here because they can be be found in many booksfor
example, see McComas Taylors The Little Red Book of Sanskrit Paradigms. If one wants a deeper understanding of
sandhi, one must learn the reasons behind these changesfor this, I recommend Robert P. Goldmans
Devavpraveik.
3
Conversion of the Internation 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
5
Explanation of Grammatical Terms
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.
6
PARTICIPLES / KDANTA-S (ending in kt-s)2
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 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.
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 perfect tense (Rama has remembered) is a suitable
translation in these cases.
7
Present active vartamne kdanta kartari Like the gerund, this is always used with
participle prayoga (participle in the a verb. It differs in that it is more
present, active construction) 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.
Present passive vartmne kdanta karmai Like the present active participle, this
participle prayoga (participle in the expresses simultaneous activity, but in a
present, passive construction) 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)
Perfect (a.k.a. paroka-bhuta (beyond the Indicates an action that was not
distant past eye past) performed today and was witnessed by
tense) Pinis term: li 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.
4
In actual usage, the disctinction between the aorist, imperfect, and perfect is not generally maintained.
9
VERB VOICES / PADA-S (words; lit. steps)
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)
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.
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)
12
COMPOUNDS / SAMSA-S (throwing togethers)
Term Usage
avyaybhva (indeclinable This functions as an adverb, with an indeclinable as the prior
state) member and a nominal stem as the latter.
E.g., every-day, with-anger, as-long-as-a-year.
tatpurua (his person)6: A compound in which the last member is qualified by the
vyadhikaraa (different prior members while remaining independent of them.
case) and karmadhraya In a vyadhikaraa tatpurua compound, the prior member is
(action bearing) 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).
6
The name of the compound is an example of it.
13
1
vsyamida sarva yatkinca jagaty (m. inst. sing. ): by the ruler, master,
jagat lord.
vsyam (n. nom. sing. vsya): inhabited by;
Inhabited by the Lord is this all, in whatever full of.
is moving, the moving. 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 tyaktena bhujth m gdha tena (mn. ins. sing. pron. tad): with/by this.
kasyasviddhanam tyaktena (mn. ins. sing. tyakta; past pass. p.
tyaj): with/by the abandoned,
You should enjoy with the renounced; do surrendered, renounced.
not covet the riches of anyone else. 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 kurvan (pres. act. p. P. k): doing, acting,
performing.
Even performing actions here, one should eva (ind.): so, indeed, truly, only, even.
wish to live a hundred years. 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 evam (ind.): thus, in this way, in such a manner,
nare such.
tvayi (m. loc. sing. pron. yumad): in you, on
In this wayit is not otherwise in this you.
worldon you, on a man, action was not na (ind.): not.
stained. 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,
spiritual, divine; demoniacal, belonging
Demoniacal are called those worlds that to or relating to the asuras (spirits or
are covered by blindness, by darkness. 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.
16
4
anejadeka manaso javyo nainaddev anejat (n. nom. sing anejat; the pres. act. p. an
pnuvanprvamarat ej): unmoving, immovable.
ekam (n. nom. sing. pronominal adj. eka):
Unmoving, one, quicker than the mind one.
this the deities have not reached, (it) manasa (n. abl./gen. sing. manas): from the
flowing in front. 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.
taddhvato'nynnatyeti tihat tasminnpo tat (n. nom./acc. sing. pron. tad): it, that.
mtariv dadhti dhvata (m. acc. pl. dhvat; pres. act. p.
dhv): running, flowing, streaming.
Standing still, it passes by the flowing anyn (m. acc. pl. pronominal adj. anya):
others; in it Matarishvan places action. 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.
7
Apa is also the feminine ablative and genitive singular of ap, meaning waters or water divinities.
17
5
tadejati tannaijati taddre tadvantike tat (n. nom. sing. pron. tad): it, that.
ejati (3rd sing. pres. indic. P. ej): moves,
It moves, it moves not; it is far, it is near! 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.
tadantarasya sarvasya tadu sarvasysya tat (n. nom. sing. pron. tad): it, that.
bhyata antar (ind.): within, between, amongst, in.
asya (mn. gen. sing. pron idam): of this.
It is inside of this all; it is, of all this, sarvasya (mn. gen. sing. pronominal adj.
outside! 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 ya (m. nom. sing. relative pron. yad): who.
tu (ind.): but.
But he who, all beings in the self, indeed, sarvi (n. nom. pl. pronominal adj. sarva):
beholds, 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 (3 rd sing. pres. indic. P. anu d):
(he/she/it) beholds; foresees.
sarvabhteu ctmna tato na vijugupsate sarva-bhuteu (mn. pl. loc. sarva-bhuta, KD.
comp.):
And in all beings, the selffrom him it does sarva (grammar not specified; pronominal
not wish to conceal itself. 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
20
8
21
9
andha tama pravianti ye'vidymupsate andham (n. acc. sing. andha): blind.
tama (n. acc. sing. tamas): darkness, gloom.
Blind darkness enter those who worship pravianti (3rd pl. pres. indic. pra vi): enter,
unwisdom. 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.
tato bhya iva te tamo ya u vidyy rat tata (n. abl. sing. pron. tat): from that; than
that.
More than that, as it were, do those the bhuy a (n. nom. sing. bhuyas): becoming;
darkness who in wisdom are delighted! 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
iti uruma dhr yenastadvicacakire iti (ind.): thus; an indication that the previous
words were said or thought.
Thus we heard from the steady ones who uruma (1st pl. pf. P. ru): (we) heard.
showed it to us. 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 (m. 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 vidym (f. sing. acc. vidy; from vid -ya):
saha learning, scholarship, philosophy;
knowledge, wisdom, perception; lit.
And wisdom and unwisdomone who coming-from-knowing, coming-from-
perceives those both together, 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 mtyu trtv avidyay (f. ins. sing. avidy; from a vid
vidyaymtamanute ya): with/by ignorance, unwisdom; lit.
with/by the not-coming-from-
Having crossed over death with unwisdom, knowing, with/by the not-coming-
Reaches the immortal with wisdom. 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
tato bhya iva te tamo ya u sambhtym tata (n. abl. sing. pron. tat): from that; than
rat that.
bhuy a (n. nom. sing. bhuyas; from bhu):
More than that, as it were, do those the becoming; becoming in a greater
darkness who in the origin are delighted! 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
iti uruma dhr yenastadvicacakire iti (ind.): thus; an indication that the previous
words were said or thought.
Thus we heard from the steady ones who uruma (1st pl. pf. P. ru): (we) heard.
showed it to us. 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 (m. 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 bhu): birth, origin, production; lit.
being-together.
The origin and the destructionone who ca (ind.): and.
perceives those both together, 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.
vinena mtyu trtv vinena (m. ins. sing. vina; from vi na):
sambhty'mtamanute with/by utter loss, annihilation,
destruction, removal.
Having crossed over death with mtyum (mf. acc. sing. mtyu; from m):
destruction, reaches the immortal with the death.
origin. 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
tattva pannapvu satyadharmya tattvam (n. acc. sing. tattva; from tat -tva):
daye truth, reality; lit. that-ness.
puan (m. voc. sing. puan): O Pushan (a Vedic
That-ness, O Pushan, unveil for real- deity; the guardian of livestock, sometimes
dharma, for seeing. 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
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 deity; the guardian of livestock, the sun or
the one who drives it).
O Pushan, O Solitary-Sage, O Yama, O ekare (m. voc. sing eka-i, KD. comp.): O
Surya, O Descendent of Prajapati, spread Solitary-Sage.
apart the ray of light, bring together the eka (grammar not specified; pronominal
brilliance! 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.
yatte rpa kalyatama tatte paymi yat (n. nom. sing. relative pron. yad): who,
yo'svasau purua so'hamasmi which, what.
te (m. dat./gen. sing. short pron. yumad): for
That which is your form most illustrious, you, of you.
that of you I behold. He who is that, that rup am (mn. acc. sing rup a): form, shape,
Purusha, he I am. 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 (m. 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 (mn. nom. sing. pron. asmad): I.
asmi (1st sing. pres. indic. as): am.
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17
o krato smara kta smara krato smara om (ind.): Om; the sacred syllable, an auspicious
kta smara salutation.
krato (mf. voc. sing. kratu; from k): O Kratu
Om (intelligence, a son of Brahm).
Kratu remember the done remember, smara (2nd sing. impv. P. sm): remember!
Kratu remember the done 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!
9
Alternatively, vyu (m. nom. sing. vyu; from v): air, wind; Vayu (the god of wind); breath.
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18
agne naya supath rye asmn vivni deva agne (m. voc. sing. agni): O Agni.
vayunni vidvn naya (2nd sing. impv. n): lead!10
supath (m. ins. sing. supathin): with/by a
O Agni, lead us by a good path for wealth, good path.11
O deity, having wist all ways. rye (m. dat. sing. rai): property, possessions,
wealth.
asmn (m. 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. P.
vid): knowing, understanding, wise;
having known, having understood,
having wist.
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.
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