`

MeeefvleHeeþë
` sh navvtu, sh naE Éun´…,
sh vIy¡ krvavhE,
tejiSvnavxItmStu ma iviÖ;avhE.
` zaiNt> zaiNt> zaiNt>.

om saha nävavatu, saha nau bhunaktu,

saha véryaà karavävahai,
tejasvinävadhétamastu mä vidviñävahai.
om çäntiù çäntiù çäntiù.

Let Him protect us both. May He bless us with bliss of

Knowledge. Let us exert together. May what we study, be
well studied. May we not hate (quarrel with) each other.

Om Peace! Peace!! Peace!!!

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 1 yae äüa[< ivdxait pUv¡
yae vE veda<í àih[aeit tSmE,
t< h devmaTmbuiÏàkaz<
mumu]uvER zr[mh< àp*e.
yo brahmäëaà vidadhäti pürvaà
yo vai vedäàçca prahiëoti tasmai,
taà ha devam-ätma-buddhi-prakäçaà
mumukñurvai çaraëam-ahaà prapadye.
The Lord who manifested the Creator in the beginning,
who gave Him the Vedas, who illumines my intellect – in
Him do I, who seek (ultimate) liberation, take refuge.
- ñetañtr %pin;dœ 6·18

2 prIúy laekan! kmRictan! äaü[ae

inveRdmayaÚaSTyk«t> k«ten,
tiÖ}anaw¡ s guémevaiÉgCDet!
simTpai[> ïaeiÇy< äüinóm!.
parékñya lokän karmacitän brähmaëo
nirvedamäyännästyakåtaù kåtena,
tadvijïänärthaà sa gurumeväbhigacchet
samitpäëiù çrotriyaà brahmaniñöham.
Let a Brähmaëa (an aspirant), after he has examined the
worlds gained by karma, acquire freedom from all desires,
reflecting that nothing that is eternal can be gained by
karma. Let him, in order to obtain the knowledge of the
Eternal, take sacrificial fuel (samit) in his hands and
approach that preceptor alone who is well versed in the
Vedas and is established in Brahman.
- mu{fkaepin;dœ 1·2·12

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3 tSmE s ivÖanupsÚay sMykœ
àzaNticÄay zmaiNvtay,
yena]r< pué;< ved sTy<
àaevac ta< tÅvtae äüiv*am!.
tasmai sa vidvänupasannäya samyak
praçäntacittäya çamänvitäya,
yenäkñaraà puruñaà veda satyaà
proväca täà tattvato brahmavidyäm.
To that pupil who has thus approached him in a proper
manner, whose mind is at rest and whose senses
are subdued, let the wise Teacher truly teach that
Brahmavidyä (science of Brahman) by which the true
immortal Puruña is known.
- mu{fkaepin;dœ 1·2·13

4 sTy< }anmnNt< äü,

yae ved iniht< guhaya< prme Vyaemn!,
sae=îute svaRNkaman!,
sh äü[a ivpiZcteit.
satyaà jïänamanantaà brahma,
yo veda nihitaà guhäyäà parame vyoman,
so‘çnute sarvän kamän
saha brahmaëä vipaçciteti.
Brahman is the Truth, Knowledge and Infinity. He
who knows It as existing in the cave of the heart in the
transcendent äkäça, realises all his desires along with
omniscient Brahman.
- tEiÄrIy %pin;dœ 2·1·1

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 5 idVyae ýmUtR> pué;> sbaýa_yNtrae ýj>,
Aàa[ae ýmna> zuæae ý]rat! prt> pr>.
divyo hyamürtaù puruñaù sa bähyäbhyantaro hyajaù,
apräëo hyamanäù çubhro hyakñarät parataù paraù.
Self-resplendent, formless, unoriginated and pure,
that all-pervading Being is both within and without.
Anterior both to life and mind, He transcends even the
transcendent, unmanifested, causal state of the universe.
- mu{fkaepin;dœ 2·1·2

6 yTpr< äü svaRTma ivñSyaytn< mht!,

sUúmaTsUúmtr< inTy< tÅvmev Tvmev tt!.
yat-paraà brahma sarvätmä viçvasyäyatanaà mahat,
sükñmät-sükñmataraà nityaà tat-tvam-eva tvam-eva
tat.

That which is the supreme Brahman, the Self in all, the

ample support of the universe, subtler than the subtle and
eternal – That alone thou art, thou alone art That.
- kEvLyaepin;dœ 1·16

7 yStu svaRi[ ÉUtain AaTmNyevanupZyit,

svRÉUte;u caTman< ttae n ivjuguPste.
yastu sarväëi bhütäni ätmanyevänupaçyati,
sarvabhüteñu cätmänaà tato na vijugupsate.
He who constantly sees everywhere all existences in the
Self and the Self in all beings and forms, thereafter shrinks
not from anything.
- $zavaSyaepin;dœ 6

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8 yiSmn!svaRi[ ÉUtain AaTmEvaÉUiÖjant>,
tÇ kae maeh> k> zaek @kTvmnupZyt>.
yasminsarväëi bhütäni ätmaiväbhüdvijänataù,
tatra ko mohaù kaù çoka ekatvamanupaçyataù.
When, to the knower, all beings have become one in his own
Self (Ätman), how shall he feel deluded thereafter? What
grief can there be to him who sees oneness everywhere?
- $zavaSyaepin;dœ 7

9 mnsEvedmaÝVy< neh nanaiSt ik<cn,

m&Tyae> s m&Tyu< gCDit y #h nanev pZyit.
manasaivedam-äptavyaà neha nänästi kiïcana,
måtyoù sa måtyuà gacchati ya iha näneva paçyati.

By mind alone could this (Brahman) be obtained (realised);

then there is no difference here at all. He, who sees any
difference here, goes from death to death.
- kQaepin;dœ 2·1·11

10 @kae vzI svRÉUtaNtraTma

@k< êp< b÷xa y> kraeit,
tmaTmSw< ye=nupZyiNt xIra-
Ste;a< suo< zañt< netre;am!.
eko vaçé sarvabhütäntarätmä
ekaà rüpaà bahudhä yaù karoti,
tamätmasthaà ye’nupaçyanti dhérä-
steñäà sukhaà çäçvataà netareñäm.

(That) one (Supreme) ruler, the soul of all beings, who makes
His one form manifold – those wise men, who perceive Him as

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 existing in their own Self, to them belongs eternal happiness,
and to none else.
- kQaepin;dœ 2·2·12

11 inTyae=inTyana< cetníetnana-
mekae bhUna< yae ivdxait kaman!,
tmaTmSw< ye=nupZyiNt xIra-
Ste;a< zaiNt> zañtI netre;am!.
nityo’nityänäà cetanaç-cetanänä-
meko bahünäà yo vidadhäti kämän,
tamätmasthaà ye’nupaçyanti dhérä-
steñäà çäntiù çäçvaté netareñäm.
He, the Eternal among non-eternals, the intelligence in the
intelligent, who, though one, fulfils the desires of many...
those wise men who perceive Him as dwelling in their own
Self, to them belongs eternal peace and to none else.
- kQaepin;dœ 2·2·13

12 nah< mNye suvedeit nae n vedeit ved c,

yae nStÖed tÖed nae n vedeit ved c.
nähaà manye suvedeti no na vedeti veda ca,
yo nastadveda tadveda no na vedeti veda ca.
I do not think that ‘I know it well.’ But not that I do not
know; I know too. Who amongst us comprehends It both
as the not known and as the known – He comprehends It.
- kenaepin;dœ 2·2

13 AaeimTyev< Xyayw AaTman<,

SviSt v> paray tms> prStat!.

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 omityevaà dhyäyatha ätmänaà,
svasti vaù päräya tamasaù parastät.
Meditate on that Self as Om. Godspeed to you in crossing
to the farther shores beyond the darkness.
- mu{fkaepin;dœ 2·2·6

14 te tmcRyNtSTv< ih n> ipta

yae=Smakmiv*aya> pr< par< tarysIit
nm> prm\i;_yae nm> prm\i;_y>.
te tam-arcayantas-tvaà hi naù pitä
yo’smäkam-avidyäyäù paraà päraà tärayaséti
namaù parama-åñibhyo namaù parama-åñibhyaù.
They, worshipping him (Pippaläda), said, “Thou art our
father who has ferried us to the shores beyond, across the
ocean of our thick ignorance. Salutations to the highest
åñis! Salutations to the highest åñis!!”
- àîaepin;dœ 6·8

15 ySy deve pra Éi´> ywa deve twa guraE,

tSyEte kiwta ýwaR> àkazNte mhaTmn>.
yasya deve parä bhaktiù yathä deve tathä gurau,
tasyaite kathitä hyarthäù prakäçante mahätmanaù.

He who has the same supreme devotion for the Guru as

for God, indeed to the great person the spoken meanings
of the Upaniñads become revealed.
- ñetañtr %pin;dœ 6·23
16 iÉ*te ùdy¢iNwiZD*Nte svRs<zya>,
]IyNte caSy kmaR i[ tiSmn! †òe pravre.

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 bhidyate hådayagranthiçchidyante sarvasaàsayäù
kñéyante cäsya karmäëi tasmin dåñöe parävare

When He is seen both in the higher and the lower, the

knots of seeker’s heart becomes untied; all doubts are
dispelled; and all his karmas are consumed.
- mu{fkaepin;dœ 2·2·8

17 àa[ae ýe; y> svRÉUtEivRÉait

ivjann! ivÖan! Évte naitvadI,
AaTm³If AaTmrit> i³yavane;
äüivda< viró>.
praëo hyeña yaù sarvabhütairvibhäti
vijänan vidvän bhavate nätivädé,
ätmakréòa ätmaratiù kriyäväneña
brahmavidäà variñöhaù.

Knowing well – the Präëa, is illumining all the beings,

the wise man stops all his blabberings. Sporting in Self,
delighted in Self and ever engaged in enjoined activies,
this man is the best of those who know the Brahman.
- mu{fkaepin;dœ 3·1·4

18 yda ýevE; @tiSmÚd¯Zye=naTMye=

iné´e=inlyne=Éy< àit:Qa< ivNdte,
Aw sae=Éy< gtae Évit.
yadä hyevaiña etasminnadåñye’nätmye'-
nirukte’nilayane’bhayaà pratiñöhäà vindate,
atha so’bhayaà gato bhavati,

When this seeker attains the fearless oneness with

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 Brahman who is invisible, incorporeal, inexplicable and
unsupported, then he becomes free from fear.
- tEiÄrIy %pin;dœ 2·7·3

19 ytae vacae invtRNte AàaPy mnsa sh,

AanNd< äü[ae ivÖan! n ibÉeit kutíneit.
yato väco nivartante apräpya manasä saha,
änandaà brahmaëo vidvän na bibheti kutaçcaneti.

He who knows the Bliss of Brahman, from which all

words return without reaching It, together with the
mind, is no more afraid of anything.
- tEiÄrIy %pin;dœ 2·9·1

20 @tg!<h vav n tpit,

ikmhg!<saxu nakrvm!,
ikmh< papmkrvimit,
s y @v< ivÖanete AaTmang!< Sp&[ute,
%Ée ýevE; @te AaTmang!<Sp&[ute,
y @v< ved, #Tyupin;t!.
etagà-ha väva na tapati,
kimahagà-sädhu näkaravam,
kimahaà päpam-akaravamiti,
sa ya evaà vidvänete ätmänagà spåëute,
ubhe hyevaiña ete ätmänagà-spåëute,
ya evaà veda, ityupaniñat.

Such thoughts ‘Why have I not done what is good? Why

have I committed a sin?’ certainly do not come to distress
a man of experience of the Truth. He who knows thus,
regards both these as the Ätman. Verily, both these are

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 regarded by him who knows thus, as only Ätman. Thus
ends the Upaniñad.
- tEiÄrIy %pin;dœ 2·9·2

21 @tTsam gayÚaSte.
ha3vu ha3vu ha3vu,
AhmÚmhmÚmhmÚm!,
AhmÚadae3=hmÚadae3=hmÚad>,
Ahg!<Zlaekk&dhg!<Zlaekk&dhg!<Zlaekk&t!,
AhmiSm àwmja \ta3Sy,
pUv¡ deve_yae=m&tSy na3Éaiy,
yae ma ddait s #dev ma3va>,
AhmÚmÚmdNtma3iÒ,
Ah< ivñ< Éuvnm_yÉva3m!,
suvnR JyaetI> y @v< ved, #Tyupin;t!.
etatsäma gäyannäste.
hä3vu hä3vu hä3vu,
ahamannamahamannamahamannam,
ahamannädo3‘ham-annädo3‘hamannädaù,
ahagà-çlokakåd-ahagà-çlokakådahagà-çlokakåt,
ahamasmi prathamajä åtä3sya,
pürvaà devebhyo‘måtasya nä3 bhäyi,
yo mä dadäti sa ideva mä3väù,
ahamannamannamadantamä3‘dmi,
ahaà viçvaà bhuvanamabhyabhavä3m,
suvarna jyotéù ya evaà veda, ityupaniñat.

Oh! Oh! Oh! I am the food, I am the food, I am the food.

I am the eater of food, I am the eater of food, I am the
eater of food, I am the author of the çloka, I am the author

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 of the çloka, I am the author of the çloka. I am the first
born (Hiraëyagarbha) of the True (of the Eternal and the
Immortal). I am the centre of immortality, prior to the
Gods. Whoever gives me, he surely does save thus. I am
the food that eats him who eats food. I have conquered
all, in this world. I am luminous like the sun. He who
knows thus (also attains the aforesaid results) This is the
Upaniñad.
- tEiÄrIy %pin;dœ 3·10·6

22 y< y< laek< mnsa s<ivÉait

ivzuÏsÅv> kamyte ya<í kaman!,
t< t< laek< jyte ta<í kaman!
tSmadaTm}< ýcR yeTÉUitkam>.
yaà yaà lokaà manasä saàvibhäti
viçuddhasattvaù kämayate yäàçca kämän,
taà taà lokaà jayate täàçca kämän,
tasmädätmajïaà hyarcayetbhütikämaù.

Whatever sphere the man of purified nature desires,

whatever objects he fixes his heart upon, he obtains those
worlds and those objects. Therefore, he who is desirous of
prosperity should honour the Man of Self-realisation.
- mu{fkaepin;dœ 3·1·10

23 s vedEtTprm< äü xam
yÇ ivñ< iniht< Éait zuæm!,
%paste pué;< ye ýkama>
te zu³metditvtR iNt xIra>.

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 sa vedaitatparamaà brahma dhäma
yatra viçvaà nihitaà bhäti çubhram,
upäsate puruñaà ye hyakämäù
te çukrametadativartanti dhéräù.

The Man of Realisation knows the radiant supreme

Brahman to be him on whom the world is laid and is abode
of the same. And those men of discrimination, who without
any worldly desire are devoted to such persons, go beyond
all chances of rebirth.
- mu{fkaepin;dœ 3·2·1

` pU [Rmd> pU[ Rimd< pU[ aRt ! pU[ Rm u dCyte ,

pU [R Sy pU[ Rmaday pU[ Rmevaviz:yte .
` zaiNt> zaiNt> zaiNt>.
om pürëamadaù pürëamidaà pürëät pürëamudacyate,
pürëasya pürëamädäya pürëamevävaçiñyate.
om çäntiù çäntiù çäntiù.

That is Whole, this is Whole; from the Whole, the Whole

becomes manifest. From the Whole, when the Whole is
negated, what remains is again the Whole.

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