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NITAAI-Veda.nyf > All Scriptures By Acharyas > Upanishads > Sri Caitanyopanisad

Shri Caitanyopanisad

 

 

"The Knowledge that Brings One Nearer to the

Supreme Personality of Godhead, Shri Krishna Chaitanya Mahaprabhu"

 

 

With the Commentary by Shrila Bhaktivinoda Thakura entitled:

Shri Chaitanya-caranamrta

"The Nectar of the Lotus Feet of Lord Chaitanya"

 

 

 

INTRODUCTION

The Chaitanya Upanisad belongs to the Upanisad section of the Atharva Veda, which traditionally appears after the Samhita, Brahmana, and Aranyaka portions to the Veda. The special features of this Upanisad is that it reveals the unique position and advent of the golden avatara in Kali-yuga-the incarnation of the Lord in our present age as Shri Chaitanya Mahaprabhu. Furthermore, the Lord's mission in establishing the chanting of the holy names of Shri Krishna-hare krishna hare krishna krishna krishna hare hare, hare rama hare rama rama rama hare hare-as the most sublime method for God realisation in our present age of Kali, is also duly revealed.

 

With the onslaught of external and internal political pressures and exploitation in Bharata [India], this Vedic scripture had become quite rare amongst the general mass of people during the 1800's. Nevertheless, Lord Krishna's promise in the Bhagavad-gita to re-establish the principles of religion in periods of spiritual decline can never go in vain, and was in time manifested within the heart of His representative, Shrila Bhaktivinoda Thakura, who desired to unearth this scripture for the benefit of mankind.

 

Shrila Bhaktivinoda Thakura-an exalted acarya in the Brahma-Madhva-Gaudiya lineage of spiritual masters, took up this great mission by searching the length and breadth of the country to procure an original copy of the manuscript. Unfortunately, his many attempts proved unsuccessful.

 

However, when the great Vaishnava devotee Pandita Madhusudana Maharaja of Sambala-Pura heard of the Thakura's dilemma, and desire to make this book widely available to the public, he managed to deliver an ancient hand-written manuscript of the Upanisad to him.

 

On the request of many Gaudiya Vaishnavas of his time, Shrila Bhaktivinoda Thakura wrote a lucid Sanskrit commentary on the Upanisad called Shri Chaitanya-caranamrta, "The Nectar of the Lotus Feet of Lord Chaitanya." The first edition of this book was originally printed in Calcutta by the Shri Chaitanya Press in 1887.

 

Many of the previous acaryas have utilised the rare gems of this Upanisad on numerous occasions to establish the authenticity of the Lord's Sankirtana movement. The founder-acarya of the International Society for Krishna Consciousness, His Divine Grace A.C Bhaktivedanta Svami Prabhupada has cited from this Upanisad in his purport to Shri Chaitanya-Charitamrita Adi-lila 2.22 "... Apart from the relevant scriptural evidence forwarded by Shrila Krishnadasa Kaviraja Gosvami, there are innumerable statements regarding Lord Chaitanya's being the Supreme Lord Himself. The following examples may be cited: (1) From the Chaitanya Upanisad: gaurah sarvatma maha-puruso mahatma maha-yogi tri-gunatitah sattva-rupo bhaktim loke kasyatiti. "Lord Gaura, who is the all-pervading Supersoul, the Supreme Personality of Godhead, appears as a great saint and powerful mystic, who is above the three modes of nature and is the emblem of transcendental activity. He disseminates the cult of devotion throughout the world..."

 

Apart from the initial publishing in 1887, there have also been four recent translations of this Upanisad. The first was given by an anonymous Sanskrit-scholar disciple of Shrila Prabhupada, to the Bhaktivedanta Svami Gurukula library collection in 1977, which had original roman transliterations of the Sanskrit mantras, synonyms, translations of the mantras, and translations of Shrila Bhaktivinoda Thakura's commentary. The second by Shriman Karnamrta Dasa, was published in the mid 1980's as part of a Vrndavana Gurukula magazine. The third by His Holiness Rohini Kumar Svami was published by the Vaishnava Research Institute, Berkeley, California; 1984. This version contained original devanagari type Sanskrit mantras, roman transliterations, synonyms, and translation with His own purports based upon Shrila Bhaktivinoda Thakura's original Sanskrit commentary. Finally the fourth publication by Shriman Kusakratha Dasa, was published as part of a compendium of Vaishnava texts entitled "The Glories of Shri Chaitanya Mahaprabhu," by Krishna Institute, Los Angeles, California; 1984. Although no commentary was translated, this edition contained the English roman transliterations of the original mantras, synonyms and translations of the mantras.

 

Apart from these publications, many manuscripts of the same original Upanisad have also been discovered recently by various saintly people in their ancient copies of the Atharva Veda; to date, the latest being found in Northern India.

 

The main reason for publication of yet another version is to cater for devotees who desire to recite the scripture according to the ancient Vedic tradition, and therefore require the mantras to be anointed with svara's (tone accents) according to each mantras appropriate chanda, Vedic meter.

 

There are three different tone accents-uddatta (high), svarita (intermediate), and anudatta (low) which are all necessary for the Sruti texts such as the Upanisads, for they are composed in Vedic Sanskrit, as apposed to Laukika (ordinary) Sanskrit which is the grammatical type for the Smrti texts such as the Puranas.

 

 

rcah samani chandamsi

   puranam yajusa saha

ucchistaj-jajnire sarve

   divi deva divi-shritah

rcah-Rg; samani-Sama; chandamsi-the Vedic hymns; puranam-the Puranas; yajusa-Yajur; saha-along with Atharva; ucchistaj-and other bonafide remnants; jajnire-appeared; sarve-all of them; divi-in the heavens; deva-demigods; divishritah-shelter of Supreme Lord.

"All the Vedic hymns of the Rg, Sama, Purana's, Yajur, Atharva, and all the other authorised divisions-along with all the demigods residing in the heavenly planets-appeared from the Supreme Lord, the shelter of all."

- Atharva-veda Samhita 11.4.7.24

(similarly statements within: Vayu Purana 60.16.22; Chandogya

Upanisad 7.1.2; Brhad-aranyaka Upanisad 2.4.10;

Prabhasa-khanda of the Skanda Purana 2.3.5;

Gopatha Brahmana, Purva 2.10, etc.)

 

Although the Smrti's and Sruti texts have the same apauruseya-God given origin, (as explained above in the Atharva Veda quote) the Smrti's are not so rigid in their recital. On the other-hand, in Vedic Sanskrit which the Sruti texts are written in, one word can actually be changed to mean something else by a mere variation in it's accent. We see an example of this in the Shrimad-Bhagavatam [6.9.11] within the history of the demon Vrtra, who was created by the chanting of a mantra during a sacrifice. This demon was supposed to kill Indra, but during the sacrifice the priests pronounced the mantra 'indra-satro vivardhasva' long instead of short. The result was just the opposite of what was intended: Indra killed Vrtrasura. In this connection Shrila Prabhupada explains: "There was some defect in Tvasta's chanting of the mantra because he chanted it long instead of short, and therefore the meaning changed.  Tvasta intended to chant the word indra-satro, meaning, "O enemy of Indra." In this mantra, the word indra is in the possessive case (sasthi), and the word indra-satro is called a tat-purusa compound (tatpurusa-samasa). Unfortunately, instead of chanting the mantra short, Tvasta chanted it long, and its meaning changed from "the enemy of Indra" to "Indra, who is an enemy." Consequently instead of an enemy of Indra's, there emerged the body of Vrtrasura, of whom Indra was the enemy."

 

In regards to the arrangement of the two composite Sanskrit types, while no rewording or rearrangement of words is allowed in the Sruti's, the reason why the Smrti texts such as the Itihasas and Puranas need not be so rigidly preserved is because their exact wordings are allowed to vary in different yuga cycles, as they depict historical events for the benefit of the general mass of people.

Hence, the uniqueness of this publication is in the release of the Vedic svara marks for each mantra, with the addition of the appropriate Atharva Vedic santi-mantra which is meant for invocation at the beginning and end of the Upanisad. Adopting the Vedic standard, you will find the three tone accents marked by the use of horizontal and vertical lines around the appropriate Deva-nagari letter. Within it's roman transliteration, this has been represented by the use of equivalent hyphens. 

 

To make the most of this printing opportunity, we have also presented the English equivalent translations, having been inspired by the previous publications. Thus, the whole Upanisad is now complete for thorough study by the serious student.

 

As such, although this version has a unique feature, it is nevertheless the hard work of the many devotees who promoted as well as preserved this scripture since time immemorial. In particular, we are indebted to the activities of the Shri Rupanuga Paramarthika Vidyapitha, Shridham Mayapura, without whose direction we would not have been inspired to render this service. While deeply thanking my worshipable spiritual masters for their immense kindness and affection, I offer my sincerest humble obeisances again and again to their lotus feet - All glories to Shrila Prabhupada! Finally, we are grateful to the director of the Sanskrta-Samsodhana-Samsat, Academy of Sanskrit Research, Bangalore, without whose scholarly and learned ability in Vedic Sanskrit we would not have been benedicted with the ancient svara markings for the original mantras.

 

In the near future we are hoping to publish this Upanisad, complete with colour pictures into a hardbound book format after it has been thoroughly edited and revised by ISKCON authorities. Until then, we pray that you may excuse any mistakes in this compilation, and bear in mind that this current publication was meant to act as a supplement to our Janmastami 2000 exhibition on the Golden avatara.

 

Aspiring to be the servant of the servants,

 

The Publishers.

 

In honour of Pandava Sena celebrations of Shri Krishna Janmastami;

Wed 23rd August 2000.

 

Astami Tithi,

Shri Krishna Janmastami Mahotsava

Hrsikesa Masa,

Gaurabda 514.

 

INVOCATION

MANTRA

|| atah shri caitanyopanisat(e) ||

Thus begins the Shri Chaitanya Upanisad

haMriM M o^ ||

bhaMdra^ karaeAbhi    amauMy maA dev   |

bhaMdra^ paAayem- Mk aabhiMr-yajaAtr   |

sthiMrair-a gaiAs-tu a~uMv ga^-saAstaMn bhiA  |

vyaAaema deMvahiAta^A yad yuA  ||

svaMsti naM indroA vmMddhaaraAv   svaMsti naA  p M a  viMavaveAd   |

svaMsti naMs t rkayoM ariAa~anemi  svaMsti noM bmhaMspatiAr dadh tu ||

o^ a ntiM  a ntiM  a ntiA  ||

 

harih-Lord Shri Hari; om-Invoking the Supreme Personality of Godhead. bhadram-auspicious Lord; karnebhih-by ears; srnuyama-may we hear; devah-servants of the Lord presiding over the senses; bhadram-auspicious Lord; pasyema-may we see; aksabhih-by eyes; yajatrah-O worshipable ones; sthiraih-steady; angaih-by the limbs; tustuvagm-offering prayers; sah-unto you; tanubhih-by the body; vyasema-may we have; deva-hitam-O demigods, be to my benefit; yat-for Him; ayuh-entire span of life. svasti-auspiciousness; nah-to us; indrah-Indra; vrddha-sravah-having become old with years of hearing knowledge (vrddha-aged, 'much'; sravah-having heard knowledge 'praise'); svasti-auspiciousness; nah-to us; pusa-Sun; visva-vedah-the all-knowing; svasti-blessings; nah-to us; tarksyah-Garuda, the son of Tarksya [Kasyapa]; aristanemih-with unblemished weapons (who saves us from harm); svasti-blessings;  nah-to us; brhaspatih-Brhaspatih (protector of the spiritual wealth in us); dadhatu-may they give. om-O Supreme Personality of Godhead, Shri Krishna; santih, santih, santih-thrice repetition of peace for the three types of material miseries.

TRANSLATION

[Invoking the Supreme Personality of Godhead, Lord Shri Hari] O servants of the Lord who preside over the senses! With our ears may we hear about the auspicious Lord. O worshipable ones! With our eyes may we see the auspicious Lord. O demigods, please be to my benefit by accepting these prayers of mine so that I may attain and engage the entire span of life, with firm limbs and sound body, in His service.

 

May Indra, who hears much praise, grant us auspiciousness; may Pusa, the sun god, who knows all things in the universe, grant us auspiciousness; may Garuda, with unblemished weapons (who saves us from all harm), grant us auspiciousness; may Brhaspati (who protects our spiritual wealth) all grant us auspiciousness [in our study of the scriptures and the practice of the truths contained therein.]

 

O Supreme Personality of Godhead, Lord Shri Krishna, may peace prevail over the three types of disturbances; adhyatmika, adhidaivika, and  adhibautika; miseries pertaining to the body and mind, miseries imposed by other living entities, and miseries inflicted upon us by natural disturbances.

 

 MANTRA 1

 

o^      athaA piMppal Ada  samiAt-p aiMr-bhagaAvanta^ braMhm aaMm-upaAsannoM

bhagavan meM aubhaA^ kim-aAtra cakaaMsvetiA || 1 ||

om-Invoking the Supreme Personality of Godhead; atha-then; pippaladah-Pippalada; samit-firewood; panih-hands; bhagavantam-the very powerful; brahmanam-Lord Brahma; upasannah-approached; bhagavan-O my Lord; me-my; subham-auspiciousness; kim-what; atra-here in this world; caksasva-please describe; iti-thus.

TRANSLATION

[Invoking the Supreme Personality of Godhead] Then, carrying firewood in his hands [as fuel for the sacrificial fire] Pippalada humbly approached the powerful Lord Brahma, and asked: "O my Lord, please describe what is best for me, here in this material world."

PURPORT

panca-tattvanvitam natva chaitanya-rasa-vigraham

caitanyopanisad-bhasyam karomyatma-visuddhaye

After offering obeisances unto the Panca-Tattva [Shri Krishna Chaitanya Mahaprabhu, Prabhu Nityananda, Shri Advaita Acarya, Gadadhara Pandita and Shrivasa Thakura], I am writing this commentary on the Chaitanya Upanisad [Shri Chaitanya-caranamrta], which is the form of the mellow of Lord Chaitanya, for self purification.

 

This Chaitanya Upanisad which is included within the eternal Atharva Veda, and which is full of all bliss, has thus far not been manifest due to being beyond the vision of persons who have become blinded by the influence of the illusory energy and whose minds are directed towards external matters. Then, when Chaitanya Mahaprabhu, the moon of Navadvipa, appeared, by the endeavor of the pure devotees, it became known.

 

According to the authority of the Shrimad-Bhagavatam (channah kalau; 7.9.38), even the sastras are in a covered form concerning the Supreme Lord Shri Chaitanya who is to be worshipped in Kali-Yuga [or Shri Chaitanya Mahaprabhu appears in a covered form according to the sastras]. Therefore it is not surprising that, due to misfortune, the fools who are engaged in karma and jnana have no faith in this connection.

 

After examining many sastras and performing much worship, Pippalada Muni, desiring his own welfare, approached the guru, the four-faced Lord Brahma with fuel in hand and asked, "What is best for me?"

 

MANTRA 2

sa hoAv ca |

bh yaA eMva tapaAs  brahmaMcaryeAaa

   aaMavat ramaAsvaM manoA vaMaetiA || 2  ||

sah-he; ha-indeed; uvaca-replied; bhuyah-furthermore; eva-certainly; tapasa-by austerity; brahmacaryena-by celibacy; sasvat-continually; ramasva-be pleased; manah-mind; vasa-control; iti-thus.

TRANSLATION

Lord Brahma replied: "Certainly-keep on performing austerities and remaining celibate. With the mind under control, you will thus be pleased."

PURPORT

Lord Brahma said to him: "After spending one year acting for the purification of mind and body by pure behavior in renunciation, by celibacy, by yoga practice and austerity, come again."

 

MANTRA 3

 

sa tath A bh Mtv  bh yaA

   eMnam-upaAsady ha bhagavan

kalaMu p p Ac-chann  

   praj   kathaM^ mucyeAraMnn-itiA || 3 ||

sah-he; tatha-in that way; bhutva-becoming; bhuyah-again; enam-to him (Lord Brahma); upasadya-approach; aha-said; bhagavan-O my Lord; kalau-in the Kali-yuga; papat-from sins; channah-covered [praca-channa]; prajah-people [subjects] of the world; katham-how; mucyeran-may become liberated; iti-thus.

TRANSLATION

Having become pure by following these instructions, Pippalada again approached Lord Brahma and asked: "O my Lord, in the age of Kali the general population will be covered in sins. How may they become liberated?"

PURPORT

After practicing purification of the body and mind by celibacy and austerity, Pippalada again approached his guru and inquired, "In Kali-yuga, how can those who are sinful by nature obtain liberation from the material condition? "

 

 

MANTRA 4

 

ko v  deMvat M ko v M mantro br h.tiA || 4 ||

 

kah-who is; va-or; devata-object of worship [worshipable Deity]; kah-what is; va-or; mantrah-mantra; bruhi-please tell; iti-thus

TRANSLATION

"Please tell me who should be the object of worship [worshipable Deity] or what mantra should be chanted?"

PURPORT

Oh, my Lord, for the living beings whose minds are contaminated by Kali-yuga, please tell me which Deity or which mantra should be served.

 

MANTRA 5

sa hoAv ca |

raMhasy M^ te vaAdiay mi j hnav.A-t.Mre navaAdv.pe

   goMlok Akhye dh mniM govindo dviA-bhujoM gauraM 

sarv Atm  mah A-puruMao mah Atm  mah A-yoMg.

   tri-gua t.taM  sattvaA-r po bhaktiM^ lokeM kaAayat.Mti |

tad ete alok A bhavaMnti || 5 ||

sah-he; ha-certainly; uvaca-replied; rahasyam-confidental; te-to you; vadisyami-I shall speak; jahnavi-of the Ganges; tire-on the bank; navadvipe-at Navadvipa; goloka-akhye-known as Goloka Vrndavana; dhamni-in the transcendental abode; govindah-Lord Govinda; dvi-bhujah-with two arms; gaurah-and a golden complexion; sarva-atma-the Supersoul who resides in every atom and hearts of all living entities; maha-purusah-the supreme enjoyer; maha-atma-the Supreme Being; maha-yogi-in the form of a great devotee; tri-guna-atitah-beyond the jurisdiction of the three modes of material nature; sattva-rupah-whose form is spiritual; bhaktim-pure devotional service; loke-in this world; kasyati-disseminate; iti-thus; tat-regarding that [incarnation]; ete-these; s1okah-verses; bhavanti-are as follows.

TRANSLATION

Lord Brahma replied: I shall speak this confidential knowledge to you. On the banks of the river Ganges at Navadvipa Dhama, which is known as [the spiritual counterpart of] Goloka Vrndavana, Lord Govinda, the all-pervading Supersoul, the Supreme enjoyer, will appear in a two armed form of golden complexion-Shri Gauranga, in that transcendental abode. The Supreme Personality of Godhead, whose form is spiritual, being beyond the jurisdiction of the three modes of material nature, will disseminate pure devotional service within this world in the form of a great devotee [of Himself]. This incarnation of the Lord is described in the following verses.

PURPORT

In the eleventh canto of the Shrimad-Bhagavatam, (11.5.33-34) the state of being of the Supreme Personality of Godhead, Shri Chaitanya, the savior of Kali-yuga is proven.

 

dhyeyam sada paribhava-ghnam abhista-doham

   tirthaspadam siva-virinci-nutam saranyam

bhrtyarti-ham pranata-pala bhavabdhi-potam

   vande maha-purusa te caranaravindam

 

"My dear Lord, You are the Maha-purusa, the Supreme Personality of Godhead, and I worship Your lotus feet, which are the only eternal object of meditation. Those feet destroy the embarrassing conditions of material life and freely award the greatest desire of the soul, the attainment of pure love of Godhead. My dear Lord, Your lotus feet are the shelter of all holy places and of all saintly authorities in the line of devotional service and are honored by powerful demigods like Lord Siva and Lord Brahma. My Lord, You are so kind that You willingly protect all those who simply bow down to You with respect, and thus You mercifully relieve all the distress of Your servants. In conclusion, my Lord, Your lotus feet are actually the suitable boat for crossing over the ocean of birth and death, and therefore even Lord Brahma and Lord Siva seek shelter at Your lotus feet."

 

tyaktva su-dustayja-surepsita-rajya-laksmim

   dharmistha arya-vacasa yad agad aranyam

maya-mrgam dayitayepsitam anvadhavad

   vande maha-purusa te caranaravindam

 

"O Maha-purusa, I worship Your lotus feet. You gave up the association of the goddess of fortune and all her opulence, which is most difficult to renounce and is hankered after by even the great demigods. Being the most faithful follower of the path of religion, You thus left for the forest in obedience to a brahmana's curse. Out of sheer mercifulness You chased after the fallen conditioned souls, who are always in pursuit of the false enjoyment of illusion, and at the same time engaged in searching out Your own desired object, Lord Syamasundara."

 

MANTRA 6

eMko devaA  sarva-r p.A mah tm M

   gaMuro raMkta-ay Mmala-aveAta-r Mpa  |

caMitany tm  sa-vaiA caitaAnya-aaktiMr-

   bhakt k ro bhakti-do bhaAkti-veMdya  || 6 ||

ekah-one; devah-Supreme Personality of Godhead; sarva-rupi- appears in innumerable transcendental forms; maha-atma-the Supreme Lord; gaurah-golden; rakta-red; syamala-black; svetah-white; rupah-with forms; chaitanya-atma-Lord Chaitanya Mahaprabhu's very self; sah-He; vai-certainly; chaitanya-saktih-the master of all transcendental potencies; bhakta-of a devotee; akarah-in the form; bhakti-dah-granting devotional service; bhakti-by devotional service; vedyah-knowable.

TRANSLATION

The one Supreme Personality of Godhead, appears in innumerable transcendental forms, and in particular the Supreme Lord appears in a golden, red, black and white form. The master of all transcendental potencies is certainly Shri Chaitanya Mahaprabhu's very own self. Being only knowable by devotional service, He appears in the role of a devotee to grant this devotional service.

PURPORT

In the Shrimad-Bhagavatam (10.8.13), the Lord's characteristics are described by Gargamuni:

suklo raktas tatha pita idanim krishnatam gatah

"He has been white, red, and yellow and now (in Dvapura-yuga), he is blackish."

 

In Kali-yuga, He takes the form of a devotee. The confidential truth is that the Lord has descended with His own abode, Goloka-Dhama, to the supremely sanctified land of Gauda, in the form of a devotee as Shri Krishna Chaitanya Himself and desiring to deliver love of God, He has exposed the transcendental secret of madhura-rasa which enlivens all the devotees in the material world, headed by Sathakopa, Ramanuja, Vishnusvami, Madhvacarya, Nimbarka, etc., for the purpose of quickly bestowing auspiciousness unto the living beings in Kali-yuga. 

 

Bhakti-vedyah means that the living entities can know the Lord by the practice of devotional service and not by the practice of dry philosophical speculation.

 

MANTRA 7

naAmo veMd~ntaA-veMdy~ya

   k lo~ya paAram~Mtmane |

saArva-caMitanya-r p~Mya

   caMitany~Aya namoM namaA  || 7 ||

namah-I offer my respectful obeisances; vedanta-by the Vedanta philosophy; vedyaya-knowable; krishnaya-unto Lord Krishna; parama-atmane-the all-pervading Supersoul; sarva-chaitanya-rupaya-who is the personification of all transcendental potencies; chaitanyaya-unto Shri Chaitanya; namah namah-I offer my respectful obeisances again and again.

TRANSLATION

I offer my respectful obeisances unto Lord Shri Krishna, the all-pervading Supersoul, who is understood by the study of Vedanta philosophy. He is the personification of all transcendental potencies, and appears as Shri Chaitanya Mahaprabhu. I offer my respectful obeisances again and again unto Shri Chaitanya Mahaprabhu.

PURPORT

Even Lord Brahma offers his obeisances unto Shri Chaitanya after considering His unlimited mercy upon Lord Brahma's own Madhva Sampradaya.

 

MANTRA 8

ved nta veMdya^ puruAaa^ pur Maa^

   caitany Mtm na^ viMava-yoniA^ mah Mntam |

tam eMva viMditv  'ti-mmAtyum-eMti

   n Mnya  panth A vidyateA `yan Mya || 8 ||

vedanta-by the study of the Vedanta philosophy; vedyam-knowable; purusam-the Supreme Personality of Godhead; puranam-the oldest; chaitanya-Shri Chaitanya Mahaprabhu; atmanam-Himself; visva-of the material world; yonim-the primal cause; mahantam-the great; tam-Him; eva-certainly; viditva-having understood; ati-beyond; mrtyum-death; eti-one goes; na-not; anyah-another; panthah-path; vidyate-there is; ayanaya-for liberation.

TRANSLATION

By the study of Vedanta philosophy the Supreme Personality of Godhead, the oldest person, is to be known. Shri Chaitanya Mahaprabhu is Himself that great person, who is the primal cause of the universe. One who understands Him in this way, certainly goes beyond the cycle of death. There is no other path for liberation.

PURPORT

Vedanta-vedyam means, he speaks to Pippalada after reflecting upon the conclusion of all the Vedas. Shri Chaitanya, although in the form of a devotee can be known by Vedanta, as being directly Shri Krishna. For the living beings who have given up the material world, without the shelter of the lotus feet of Shri Chaitanya, there is no other means for entering into the spiritual world. According to the evidence of Ramanuja, etc., by the mellow of servitorship, dasya-rasa, there is no direct path. The destination of those who practice dasya rasa etc., is limited to Vaikuntha. This is apparent in their books, etc. This is because Shri Chaitanya is the source of the universe and the only teacher in the matter of instructing vraja-rasa.

 

MANTRA 9

sva-n maM-m laA-mantreMaa

   sarvaM^ hl daAyati viMbh   || 9 ||

sva-of His own; nama-holy names; mula mantrena-by the primary mantras; sarvam-all moving and non-moving beings; hladayati-transcendental bliss; vibhuh-the all-powerful Supreme Lord.

TRANSLATION

The all-powerful Supreme Lord will bestow transcendental bliss to all moving and non-moving beings by the chanting of His own primary holy names.

PURPORT

Because there may be an incongruity with, "by the mantra whose source lies in His Form", Bhaktivinoda explains that sva-nama, His own name, means the name of Krishna, not the name of Chaitanya. Moreover, it can also mean Hari, but specifically it means Krishna. Vibhuh means the Lord who possesses all opulence. And sarvam means all moving and non-moving living beings.

 

MANTRA 10

dve aaktiM paraAme tasya

   hl Mdin. samvid-eMva ca iti || 10 ||

dve-two; sakti-potencies; parame-transcendental; tasya-of Him; hladini-the potency of transcendental bliss; samvit-the potency of transcendental knowledge; eva-certainly; ca-also; iti-thus.

TRANSLATION

In this way, the Supreme Lord manifests two of His transcendental saktis (potencies)-His hladini sakti (the potency of transcendental bliss) and samvit-sakti (the potency of transcendental knowledge).

PURPORT

Two energies are acquainted with the Supreme Lord - hladini and samvit. By hladini is meant, 'by the manifestation of devotional service (bhakti) and love of God (prema), He pleases everything.' By samvit is meant, 'by the manifestation of knowledge of the Absolute Truth which is approved of by the pure conclusions of the Vedas, He destroys the varieties of religion and irreligion which are similar to ignorance and darkness within of the heart of the conditioned soul.'

 

MANTRA 11

sa eva m la-mantra^R japaMti

   harir-iti kmaaa iti raAma iMti ||11 ||

sah-He; eva-indeed; mula-mantram-the primary mantras consisting of; japati-chants; harih-Hari; iti-thus; krishnah-Krishna; iti-thus; ramah-Rama; iti-thus repeated.

TRANSLATION

The primary holy names, that He will certainly chant, consist of the repetition of Hari, Krishna, and Rama.

PURPORT

The Supreme Lord in the form of Gaura instructs the conditioned souls by chanting the supremely powerful, original mantra:

 

hare krishna hare krishna

   krishna krishna hare hare

hare rama hare rama

   rama rama hare hare

 

MANTRA 12

 

haraAti hmdayaA-granthiM^ v san -r paAm-itiM hariA  |

   kmai  smaraAae tac ca aas-tad-ubhaAyaM-melanam-itiM kmaaaA  |

ramayati sarvam-itiM r ma  naAnda-r Mpa  |

   atra alokoA bhaMvati ||12||

harati-removes; hrdaya-within the heart; granthim-the knot; vasana-rupam-based on material desires; iti-thus; harih-Hari; krsih-attraction; smarane-within the mind; tat-that; ca-also; nah-transcendental pleasure; tat-of those; ubhaya-both syllables; melanam-the meeting; iti-thus; krishnah-Krishna; ramayati-delights; sarvam-everyone; iti-thus; ramah-Rama; ananda-of transcendental bliss; rupah-the form; atra-in the matter of the holy name; slokah- this verse; bhavati-is.

TRANSLATION

"Hari" means-'He who unties [harati] the knot [granthim] of material desire [vasana-rupam] in the hearts of the living entities [hrdaya].' "Krs" means-'He who attracts [krsih] the minds [smarane]of all living entities,' and "na" means 'the supreme transcendental pleasure.' Thus, these two syllables combine to become "Krishna." "Rama" means-'He who delights [ramayati] all living entities,' and Rama also means-'He who is the form of transcendental bliss.' In this verse, the subject matter of the holy name is thus explained.

PURPORT

The meanings of the above three names are explained. Hrdaya-Granthi, means the inclination of the living entity whose factual constitutional position is to be a servant of Krishna, which takes its form in the desire for other mundane interests which is produced from the forgetfulness of the service of the Lord.

 

In this connection, the words of the Vedas and the Shrimad-Bhagavatam are noteworthy:

 

bhidyate hrdaya-granthis-chidyante sarva-samsayah

 

"He severs the knot within the heart and all doubts are cut to pieces."

 

 - Mundaka-Upanisad 2.2.8, and in 

 - Shrimad- Bhagavatam 1.2.21, Divinity and Divine Service

 

He who takes away that knot is Hari. Krishna is to be remembered in His pastimes as the Supreme Lord, the Lord of Vrndavana, with beauty like a blackish tamala tree, sucking the breast of Mother Yasoda. This is the conventional meaning, which is equivalent to another meaning from the statements of the Sandarbhas.

 

Rama pleases everything. By this mantra is meant, that when the spirit soul gives up the conditioned state of existence, he attains the state of assisting in the transcendental Vrndavana pastimes, and the attainment of the Supreme enjoyment of rasa, etc. Thus, the verse is to be reflected upon in this way.

 

MANTRA 13

maMntro guhyaA  paramo bhaAkti-veMdya  || 13 ||

mantrah-maha-mantra; guhyah-supremely confidential; paramah-transcendental; bhakti-by devotional service; vedyah-knowable.

 

TRANSLATION

The maha-mantra (hare krishna hare krishna krishna krishna hare hare - hare rama hare rama rama rama hare hare) is supremely confidential, and transcendental, and can only be understood when one engages in pure devotional service.

PURPORT

The confidential truth of this mantra can be understood only by those who have attained the prescribed method and not by those who are adherents of fruitive work (karma) and philosophical speculation (jnana).

 

MANTRA 14

n Mm ny-aa~ v-aMa~a ca aoAbhan Mni

   t ni niMtya^ ye japaAntiM dh.r As te

vai m y m-atitaraAnti n Mnya  |

   parama^ mantra^ paramaA-

rahasya^ nityam- vaArtaMyati || 14 ||

namani-the holy names; astau-eight and; asta-eight; ca-and; sobhanani-splendid; tani-these; nityam-continually; ye-those who; japanti-chant; dhirah-sober persons [sincerely endeavoring to make progress in spiritual life]; te-they; vai-certainly; mayam-the material energy; atitaranti-cross beyond; na-not; anyah-anyone else; paramam-transcendental; mantram-this mantra; parama-supremely; rahasyam-confidential; nityam-always; avartayati-repeats.

TRANSLATION

Those who seriously desire to make progress in spiritual life continually chant these [eight & eight] sixteen splendid holy names, and in this way they certainly cross beyond the material existence; not anyone else. The continuous repetition of this mantra is transcendental and supremely confidential.

PURPORT

This mantra's quality of yielding fruits to the devotees is apparent. By regularly chanting this mantra consisting of sixteen names, the devotees transcendentally cross beyond the state of being overcome by the illusory, material energy. There is no other means than this. Even the eternally perfect souls regularly repeat this mantra for the sake of their own dharma.

 

 

MANTRA 15

chaitanya eva sa karaaao v AsudeMva  paramea~h.A

   ruMdra  aakro bmhaspati  sarve dev   sarv aiA bh t Mni

sth var ai car Aai caM yat-kiscit sad-aMsat k raaaA^ saMrvam |

   tad-aAtra alok   || 15 ||

chaitanyah-Shri Chaitanya Mahaprabhu; eva-certainly; sankarsanah-origin of all incarnations, Lord Sankarsana; vasudevah-all pervading, Lord Vasudeva; paramesthi-Lord Brahma; rudrah-Lord Siva; sakrah-Indra, the king of the demigods; brhaspatih-Brhaspati, the head priest of the demigods; sarve-in fact all; devah-demigods; sarvani-all; bhutani-living entities; sthavarani-non-moving; carani-moving; ca-and; yat-which; kincit-whatever; sat-of all that is eternal; asat-and of all that is temporary; karanam-the original cause; sarvam-of everything; tat-thus; atra-in this connection; slokah-the following verses.

TRANSLATION

Shri Chaitanya Mahaprabhu is certainly the Supreme Personality of Godhead, also known as the 'all-pervading'-Lord Vasudeva, and 'origin of all incarnations'-Lord Sankarsana. He is the cause of Lord Brahma, Lord Siva, Indra [the King of the demigods], Brhaspati [the head priest of the demigods]-in fact all the demigods, and all moving and non-moving living entities. He is the original cause of everything-all that is temporary and all that is eternal. In this connection are the following verses.

PURPORT

For the devotees of Shri Chaitanya, what need is there for worshipping other demigods.

 

MANTRA 16

yat-kiscid-asaAd-bhu kteM kaara^ tat k AryaMm-ucyaAte || 16 ||

yat-that which; kincit-whatever; asat-temporary; bhunkte-enjoys; ksaram-perishable, [ksara-prone to end]; tat-that; karyam-fruitful effects [manifest products]; ucyate-is said.

TRANSLATION

Whatever one enjoys [in this material world] is temporary, and its fruitful effects [manifest products] are said to be perishable.

PURPORT

This universe is temporary, due to its quality of being an effect.

 

MANTRA 17

sat k AraMaa^ paraA^ jiMv Ms-tad-akaaAram-it.Mritam || 17 ||

sat-eternal; karanam-the causes; param-superior; jivah-the individual living entities [spirit souls]; tat-that; aksaram-impersihable; iti-thus; iritam-described;

TRANSLATION

However, [those enjoyers] the individual living entities are eternal and superior to the causes [activities and fruits of the material world]. They are said to be imperishable.

PURPORT

The spirit soul is eternal and the cause of that which is perishable. Due to forgetfulness of his occupational duty because of the influence of the illusory energy, he imagines himself to be the doer. Therefore, [in this  sense of false identification] he is perishable.

 

MANTRA 18

kaaMr MkaaMr Mbhy ^ paraAma  sa eMva puAruaoMttama  |

caMitany khya^ para^ tattva^ sarva-k Araaa-k Mraaam || 18 ||

ksara-perishable; aksara-imperishable; abhyam-along with; paramah-superior; sah-He; eva-certainly; purusa-uttamah-the Supreme Person; chaitanya-akhyam-thus revealed as Shri Chaitanya Mahaprabhu; param-the supreme; tattvam-truth; sarva-of all; karana-causes; karanam-the cause.

TRANSLATION

He who is superior to the perishable energy [the material world] along with the imperishable energy [the living entities] is certainly the Supreme Person. This Absolute Truth, the original cause of all causes, is thus revealed as Lord Shri Chaitanya Mahaprabhu.

PURPORT

The universe is perishable. The spirit soul is imperishable. The supreme truth beyond both of these, the cause of all causes is called Chaitanya, whose nature is that of the Supreme Person. By this, the three truths of Vedanta are confirmed.

 

MANTRA 19

ya ena^ rasayati bhajati dhy yati

   sa p pm Ana^ taMraAti sa p to bhavati

sa tattva^ j n ti sa taraAti aoMka^ |

   gaMtis-tasy ste n nyaAsyeti || 19 ||

yah-one who; enam-Him, Shri Chaitanya Mahaprabhu; rasayati-loves; bhajati-worships; dhyayati-meditates upon; sah-he; papmanam-sins; tarati-crosses over; sah-he; putah-pure; bhavati-becomes; sah-he; tattvam-the Absolute Truth; janati-understands; sah-only he; tarati-crosses beyond; sokam-lamentation; gatih-the supreme goal; tasya-by him; aste-is attained; na-not; anyasya-by another than Him [anya-other person; asya-of Him]; iti-thus

TRANSLATION

One who worships with love and meditates upon Him, Shri Chaitanya Mahaprabhu, becomes free from all sins and completely pure. He who understands this truth, only he becomes free from all lamentation. Such a devotee attains the supreme goal of life, which is unattainable by those averse to the Supreme Lord, Shri Chaitanya Mahaprabhu.

PURPORT

One who is a devotee develops love for Krishna Chaitanya. This means he devotes himself to Shri Chaitanya due to his being the bestower of the conjugal mellow of Vrndavana. Bhajati, or he worships, means that after accepting his own constitutional position, he renders service. Dhyayati means that he meditates. He overcomes sin in the form of ignorance. Having overcome that, he is purified by the spiritual nature. Tattvam means that he understands the truth in terms of inconceivable oneness and difference between the energy and the energetic (acintya bheda-abheda-tattva). And finally he overcomes lamentation.

 

Thus ends the Shri Chaitanya-caranamrta "The Nectar of the Lotus Feet of Lord Chaitanya" commentary on the Shri Chaitanya Upanisad.

 

CONCLUDING INVOCATION

MANTRA

o^ bhaMdra^ karaeAbhi    amauMy maA dev   |

   bhaMdra^ paAayem- Mk aabhiMr-yajaAtr   |

sthiMrair-a gaiAs-tu a~uMv ga^-saAstaMn bhiA  |

   vyaAaema deMvahiAta^A yad yuA  ||

svaMsti naM indroA vmMddhaaraAv   svaMsti naA  p M a  viMavaveAd   |

svaMsti naMs t rkayoM ariAa~anemi  svaMsti noM bmhaMspatiAr dadh tu ||

o^ a ntiM  a ntiM  a ntiA  ||

|| ity-atharva vediya caitanyopanisat-samapta ||

om-Invoking the Supreme Personality of Godhead. bhadram-auspicious Lord; karnebhih-by ears; srnuyama-may we hear; devah-servants of the Lord presiding over the senses; bhadram-auspicious Lord; pasyema-may we see; aksabhih-by eyes; yajatrah-O worshipable ones; sthiraih-steady; angaih-by the limbs; tustuvagm-offering prayers; sah-unto you; tanubhih-by the body; vyasema-may we have; deva-hitam-O demigods, be to my benefit; yat-for Him; ayuh-entire span of life. svasti-auspiciousness; nah-to us; indrah-Indra; vrddha-sravah-having become old with years of hearing knowledge (vrddha-aged, 'much'; sravah-having heard knowledge 'praise'); svasti- auspiciousness; nah-to us; pusa-Sun; visva-vedah-the all-knowing; svasti-blessings; nah-to us; tarksyah-Garuda, the son of Tarksya [Kasyapa]; aristanemih-with unblemished weapons (who saves us from harm); svasti-blessings;  nah-to us; brhaspatih-Brhaspatih (protector of the spiritual wealth in us); dadhatu-may they give. om-O Supreme Personality of Godhead, Shri Krishna; santih, santih, santih-thrice repetition of peace for the three types of material miseries. iti-thus; atharva-Atharva; veda-Veda; iya-of this; chaitanya-Chaitanya; upanisat-Upanisad; samapta-completes.

 

TRANSLATION

[Invoking the Supreme Personality of Godhead] O servants of the Lord who preside over the senses! With our ears may we hear about the auspicious Lord. O worshipable ones! With our eyes may we see the auspicious Lord. O demigods, please be to my benefit by accepting these prayers of mine so that I may attain and engage the entire span of life, with firm limbs and sound body, in His service.

 

May Indra, who hears much praise, grant us auspiciousness; may Pusa,  the sun god, who knows all things in the universe, grant us auspiciousness; may Garuda, with unblemished weapons (who saves us from all harm), grant us auspiciousness; may Brhaspati (who protects our spiritual wealth) grant us auspiciousness [in our study of the scriptures and the practice of the truths contained therein.]

 

O Supreme Personality of Godhead, Lord Shri Krishna, may peace prevail over the three types of disturbances; adhyatmika, adhidaivika, and  adhibautika; miseries pertaining to the body and mind, miseries imposed by other living entities, and miseries inflicted upon us by natural disturbances.

 

Thus completes the Shri Chaitanya Upanisad of the Atharva Veda.

 

 

 

AQavR ved

))-/i[I cETaNYaaePaiNaZad( ))

 

INVOCATION

MANTRA

)) ATa" i[I cETaNYaaePaiNZad( ))

// ata   r. caitanyopani at(e) //

Thus begins the  r. Chaitanya Upani ad

. h ir >    `.

- O< k[e?Ri-> i*[u yam? deva>, - O< p?Zyema ]i- yRj?Sa>,

iSw rEr sEStudu va s?St nUi-?>, Vya?zem de vih?t<  ydayu?>.

Sv iSt n  #NOaes v& ~n?va>, Sv iSt n?> pU ;a iv svesda>,

Sv iSt n Stauya eR Air?dneim>, Sv iSt na e b&h Spit?dRxatu.

` zaiNt > zaiNt > zaiNt?>.

haMriM M oO //

bhaMdra^ karaeAbhi    amauMy maA dev   /

   bhaMdra^ paAayem- Mk aabhiMr-yajaAtr   /

sthiMrair-a gaiAs-tu a~uMv ga^-saAstaMn bhiA  /

   vyaAaema deMvahiAta^A yad yuA  //

svaMsti naM indroA vmMddhaaraAv   svaMsti naA  p M a  viMavaveAd   /

svaMsti naMs t rkayoM ariAa~anemi  svaMsti noM bmhaMspatiAr dadh tu //

o^ a ntiM  a ntiM  a ntiA  //

 

 

MANTRA 1

`        Aw? ip Ppla?d> sim?Tpai[ -Rg?vNt< a ua[ mup?sUae

-gvn! me  zu-?< ikm?S c] Sveit? . 1.

o^      athaA piMppal Ada  samiAt-p aiMr-bhagaAvanta^ braMhm aaMm-upaAsannoM

bhagavan meM aubhaA^ kim-aAtra cakaaMsvetiA // 1 //

 

MANTRA 2

s hae?vac,

-Uy? @ v tp?sa au cyeR?[ z Zvt! rm?Sv  mnae? v zeit? . 2.

sa hoAv ca /

bh yaA eMva tapaAs  brahmaMcaryeAaa

   aaMavat ramaAsvaM manoA vaMaetiA // 2  //

 

MANTRA 3

s twa? -U Tva -Uy? @ nmup?s*ah -gvn!

kla E papa?CDUa> mja> kw < muCy?er iUit? . 3.

sa tath A bh Mtv  bh yaA

   eMnam-upaAsady ha bhagavan

kalaMu p p Ac-chann  

   praj   kathaM^ mucyeAraMnn-itiA // 3 //

 

MANTRA 4

kaee va de vta  kae va  mNSae aUhIit? . 4.

ko v  deMvat M ko v M mantro br h.tiA // 4 //

 

MANTRA 5

s hae?vac,

r hSy < te v?id:yaim jauvI?tI re nv?TIpe ga elaekasOye xaiMn  gaeivNdae iT?-ujae  gaEr > svRasTma mha?pui ;ae mhasTma mha?ya egI iSgu[atIt > sAv?epae -i- < laeke  k?ZytI it, tdete Zlaeka? -v iNt . 5.

sa hoAv ca /

raMhasy M^ te vaAdiay mi j hnav.A-t.Mre navaAdv.pe

   goMlok Akhye dh mniM govindo dviA-bhujoM gauraM 

sarv Atm  mah A-puruMao mah Atm  mah A-yoMg.

   tri-gua t.taM  sattvaA-r po bhaktiM^ lokeM kaAayat.Mti /

tad ete alok A bhavaMnti // 5 //

 

MANTRA 6

@ kae dev?> svRepI? mhaTma  gaE rae r -Zya mlZve?te p>,

cE tNyaTma svE? cEt?Nyzi- -R-akarae -i-dae -?i-ve *>. 6.

eMko devaA  sarva-r p.A mah tm M

   gaMuro raMkta-ay Mmala-aveAta-r Mpa  /

caMitany tm  sa-vaiA caitaAnya-aaktiMr-

   bhakt k ro bhakti-do bhaAkti-veMdya  // 6 //

 

MANTRA 7

n?mae ve daNt?v e*ay k<:[ay p?rma Tmne,

s?vRcE tNyepa y c EtNya?y nmae  nm?>. 7.

naAmo veMd~ntaA-veMdy~ya

   k lo~ya paAram~Mtmane /

saArva-caMitanya-r p~Mya

   caMitany~Aya namoM namaA  // 7 //

 

MANTRA 8

vedaNtve *< pui?;< pura [< cEtNya Tman< iv Zvyaein?< mha Ntm!,

tme v iv idTva=itm&?Tyume it na Ny> pNwa? iv*te?=yna y . 8.

ved nta veMdya^ puruAaa^ pur Maa^

   caitany Mtm na^ viMava-yoniA^ mah Mntam /

tam eMva viMditv  'ti-mmAtyum-eMti

   n Mnya  panth A vidyateA `yan Mya // 8 //

 

MANTRA 9

svnam mUl?mNSe [ sv!  'ad?yit iv -u>. 9.

sva-n maM-m laA-mantreMaa

   sarvaM^ hl daAyati viMbh   // 9 //

 

MANTRA 10

Te Zai-  pr?me tSy 'a idnI siMvde v c #it . 10.

dve aaktiM paraAme tasya

   hl Mdin. samvid-eMva ca iti // 10 //

 

MANTRA 11

s @v mUlmNS?< jp it hiririt k<:[ #it ra?m # it . 11.

sa eva m la-mantra^R japaMti

   harir-iti kmaaa iti raAma iMti //11 //

 

MANTRA 12

hr?it hdy? iNw < vasnaep?imit  hir?>,

k<i;> Smr?[e tCc [Stdu-?y melnimit  k<:[?>,

rmyit svRimit  ram Aan?Nde p>,

AS Zlaekae? - vit . 12.

haraAti hmdayaA-granthiM^ v san -r paAm-itiM hariA  /

   kmai  smaraAae tac ca aas-tad-ubhaAyaM-melanam-itiM kmaaaA  /

ramayati sarvam-itiM r ma  naAnda-r Mpa  /

   atra alokoA bhaMvati //11//

 

MANTRA 13

m NSae guy?> prmae -?i-v e*> . 13.

maMntro guhyaA  paramo bhaAkti-veMdya  // 13 //

 

MANTRA 14

na maNydav d c zae?-na in tain in Ty< ye jp?iNt  xIra?Ste vE mayamittr?iNt na Ny>,

prm< mNS< prm?rhSy< inTymav?tR yit . 14.

n Mm ny-aa~ v-aMa~a ca aoAbhan Mni

   t ni niMtya^ ye japaAntiM dh.r As te

vai m y m-atitaraAnti n Mnya  /

   parama^ mantra^ paramaA-

rahasya^ nityam- vaArtaMyati // 14 //

 

MANTRA 15

cEtNy @v s>;R[ae va?sude v> prmeoI? i O> z3ae b&hSpit>

svRe deva> svRai[? -Uta in swavrai[ cra?i[ c  yiTkiAct!

sd st! kar[?< s vRm!, td?S Zlaeka> . 15.

chaitanya eva sa karaaao v AsudeMva  paramea~h.A

   ruMdra  aakro bmhaspati  sarve dev   sarv aiA bh t Mni

sth var ai car Aai caM yat-kiscit sad-aMsat k raaaA^ saMrvam /

   tad-aAtra alok   // 15 //

 

MANTRA 16

yiTkiAcds?Su'- e ]r< tt! kasy RmuCy?te . 16.

yat-kiscid-asaAd-bhu kteM kaara^ tat k AryaMm-ucyaAte // 16 //

 

MANTRA 17

st! ka?r [< pr?< ij va Std]?rimtI irtm! . 17.

sat k AraMaa^ paraA^ jiMv Ms-tad-akaaAram-it.Mritam // 17 //

 

MANTRA 18

] ra ] ra _ya< pr?m> s @ v pu?i;ae Am>,

cE tNyaOy< pr< tAv< svRka?r[ka r[m! . 18.

kaaMr MkaaMr Mbhy ^ paraAma  sa eMva puAruaoMttama  /

caMitany khya^ para^ tattva^ sarva-k Araaa-k Mraaam // 18 //

 

MANTRA 19

y @n< rsyit -jit Xyayit s paPma?n< t r?it s pUtae -vit s

tAv< janait s tr?it za ek<, g itStSyaSte naNy?Syeit . 19.

ya ena^ rasayati bhajati dhy yati

   sa p pm Ana^ taMraAti sa p to bhavati

sa tattva^ j n ti sa taraAti aoMka^ /

   gaMtis-tasy ste n nyaAsyeti // 19 //

 

` - O< k[e?Ri-> i*[u yam? deva>, - O< p?Zyema ]i- yRj?Sa>,

iSw rEr sEStudu va s?St nUi-?>, Vya?zem de vih?t<  ydayu?>.

Sv iSt n  #NOaes v& ~n?va>, Sv iSt n?> pU ;a iv svesda>,

Sv iSt n Stauya eR Air?dneim>, Sv iSt na e b&h Spit?dRxatu.

` zaiNt > zaiNt > zaiNt?>.

)) wTYaQavRveidYaa cETaNYaaePaiNzTSaMaaPTaa ))

 

o^ bhaMdra^ karaeAbhi    amauMy maA dev   /

   bhaMdra^ paAayem- Mk aabhiMr-yajaAtr   /

sthiMrair-a gaiAs-tu a~uMv ga^-saAstaMn bhiA  /

   vyaAaema deMvahiAta^A yad yuA  //

svaMsti naM indroA vmMddhaaraAv   svaMsti naA  p M a  viMavaveAd   /

svaMsti naMs t rkayoM ariAa~anemi  svaMsti noM bmhaMspatiAr dadh tu //

o^ a ntiM  a ntiM  a ntiA  //

// ity-atharva vediy  caitanyopani at-sam pt  //