Why translating scriptures is harder than it seems

Translation of verses of the scriptures can be very difficult. First, the meaning of the passage must be understood, and from there, we can see how to convey the meaning in English properly.

Translation of verses of the scriptures, and especially verses that are highly metaphorical, can be very dificult. First, the meaning of the passage must be understood, and from there, we can see how to convey the meaning in English properly. There are many traps in this process; however, it’s often not easy to understand the deeper meaning of the passages. It is also not just a matter of opinion. Vyasadeva compiled the Vedas with certain conclusions in mind, and any bona-fide interpretation of the texts must convey this meaning.

Take, for example, text 3.13.7 Chāndogya Upaniṣad:

atha yad ataḥ paro divo jyotir dīpyate viśvataḥ pṛṣṭheṣu sarvataḥ pṛṣṭheṣv
anuttameṣūttameṣu lokeṣu
idam vāva tad yad idam asminn antaḥ puruṣe jyotiḥ

A literal translation of this verse would be:

“Now, the light which shines beyond this heaven, behind all things, in the highest and most exalted worlds — that indeed is the very same light which is within a person.”

We can see that this verse speaks of a certain light (jyotir) that permeates the universe. The question is: which light is that, and what is the goal of this description? One could argue that the verse describes the light of the sun, but this would lead to the conclusion that the verse is just a glorification of the sun-god, without a higher meaning. When we interpret the scriptures like that, we just accumulate misconceptions.

As explained by Srila Baladeva Vidyabhusana in the Govinda-bhāsya, the key for understanding this passage is given by Vyasadeva in the Vedanta-sūtra (1.1.24), by the words jyotiś caraṇābhidhānāt: “Because the light (jyoti) is described as having feet, it must refer to the Supreme Brahman.”

What is this mention of feet given by Vyasadeva? The verse doesn’t appear to speak about feet. To understand this reference, we need to go back in the passage, to text 3.12.6:

tāvān asya mahimā tato jyāyāmś ca pūruṣaḥ
pādo ’sya sarvā bhūtāni tri-pād asyāmṛtam divīti

"Such is His greatness, but the Lord (Puruṣa) is greater still. He is greater than everything that has been described. All material universes and all living beings are just His one foot. The other three feet form the immortal and eternal spiritual world."

This verse comes immediately after a description of the glories of Gāyatrī. It's thus clear that this verse also speaks about Gāyatrī, who is described as a person (Puruṣa). This same personality is later described using the term jyoti, and thus both the words gāyatrī and jyoti refer to the same being, who is, in turn, described as a person, and not as some impersonal sound or light.

In this way, it may not be immediately apparent, but text 3.12.6 speaks about the same jyoti (light) as text 3.13.7, which is key for the proper interpretation of the verse.

Jyoti is thus described as having four feet (pāda), which is a word frequently used to describe parts. The Supreme Brahman has four feet, or parts, just like each of the chapters of the Vedānta-sūtra has four pādas. The first foot is the material world, which represents one-quarter of the creation, and the other three feet are the spiritual world, which represents the other three-quarters.

This is a common analogy. Krsna is not different from His energy; therefore, it is not incorrect to describe the energy as a part of Krsna. Krsna has three main energies: the internal potency, the external potency, and the marginal potency. The internal potency forms the spiritual sky, which corresponds to three-quarters of the total creation (the three feet), while the material energy corresponds to one-quarter (the one foot). The marginal potency is composed of the souls who can choose between being situated on one or another. The light mentioned in the sutra refers to the effulgence of Krsna, the Brahmajyoti. The energy is not different from the energetic; therefore, when the sutra speaks about the light, it is ultimately speaking about Krsna, the Supreme Person.

In this way, it was already defined that the words gāyatrī and jyoti in the passage describe the Supreme Lord. If we go back a few more verses, we can find another interesting piece of information.

Verses 3.12.3 and 3.12.4 of the passage define the four components of Gāyatrī. This declaration would be meaningless if Gāyatrī is not accepted as being the Supreme Brahman. Gāyatrī is then connected with the transcendental light (jyoti) by the relationship between verses 3.12.6 and 3.13.7, revealing the deep meaning of the passage: that Brahman is everything.

Srila Baladeva Vidyabhusana explains that Vyasadeva gives another key for understanding the passage in Vedanta-sūtra sūtra 1.1.26, bhūtādi-pāda-vyapadeśopapatteś caivam: “Because the passage beginning with ‘bhūta’ defines Gāyatrī as divided into four parts (all living beings, the universe, body, and heart) that only Brahman can have, Gāyatrī in that passage must refer to Brahman.”

In this way, the key is that the passage starting with the word “bhūta” (part of verse 3.12.1 of the Chāndogya Upaniṣad) should be interpreted according to the conclusion that Gāyatrī refers to the Supreme Brahman.

Ordinarily, gāyatrī is a metric of 24 syllables. In the Ṛg-veda, the metric gāyatrī is used as a pattern of three lines of 8 syllables each. Each line is called a pāda. Gāyatrī is defined in the Chāndogya Upaniṣad as catuṣpāda, with four pādas, or lines of 6 syllables each. In both cases, gāyatrī is a pattern, or metric. This would be the definition that most Vedic students would have in mind while reading the word "gāyatrī" at the start of the verse.

However, the passage immediately takes a turn, stating that the four feet of gāyatrī are not lines or syllables, but all living beings (sarva bhūta), the Earth (in the sense of the whole Universe), the body, and the heart (the seat of consciousness). Gāyatrī is also defined as vak, the transcendental sound behind everything that exists. A metric can't have such attributes, and therefore, Gāyatrī has to be accepted not as a metric, but as the Supreme Brahman Himself.

When this conclusion is understood, the deep meaning of the passage can be unlocked. Just as in other passages of the Upaniṣads, only when the proper conclusion is known can a certain passage be properly understood. Studying the Upaniṣads without these conclusions is therefore more or less useless. That's why the Upaniṣads should be studied together with the Vedānta-sūtra, and the Govinda-bhāṣya, which contains the proper explanations for the aphorisms, following the conclusions of Vyāsadeva in the Śrīmad-Bhāgavatam. These conclusions are the keys to unlocking the text of the Upaniṣads.

Now, with the correct keys, we can go through the whole passage of the Chāndogya Upaniṣad, starting with text 3.12.1, and going until text 3.13.7, finding the right interpretations for the verses:

Text 3.12.1 is:

gāyatrī vā idam sarvam bhūtam yad idam kiñca vāg vai gāyatrī
vāg vā idamsarvam bhūtam gāyati ca trāyate ca

It mentions: gāyatrī vā idam sarvam (Gāyatrī is everything) and vāg vai gāyatrī (Gāyatrī is vak, transcendental sound). This shows how Brahman manifests as śabda-brahman, the transcendental sound vibration that creates the whole universe. The text can thus be translated as:

"Gāyatrī is indeed all beings and everything that exists. Gāyatrī is vak, the transcendental sound behind everything. Gāyatrī vibrates and delivers the living beings." (3.12.1)

From this sound vibration, the whole universe, the foundation for all beings (pṛthivī), is created, together with all beings. Brahman is thus the supporter of everything (sā yeyam prṭhivy āsyām hīdam sarvam bhūtam pratiṣṭhitam).

This brings us to the meaning of text 3.12.2:

yā vai sā gāyatrīyam vāva sā yeyam prṭhivy āsyām hīdam sarvam bhūtam pratiṣṭhitam etām eva nātiśīyate

"That Brahman, or Gāyatrī, which is all beings, is also the Universe. All beings are supported by the Earth, and they can't go beyond the Earth (they can't leave the universe)." (3.12.2)

Apart from this macrocosm, Brahman also manifests in the microcosm, inside the body of each living being, and also as the heart, the seat of consciousness, where both the soul and the Supreme Brahman Himself (as Paramātmā) are situated, together with the vital airs, as explained in verses 3.12.3 and 3.12.4:

yā vai sā pṛthivīyam vāva sā yad idam asmin puruṣe śarīram asmin hīme prāṇāḥ pratiṣṭhitā etad eva nātiśīyante

"That Earth is also the body of the jīva. Just as the jīva is restricted to the Earth, prāṇa, the vital air, is established in the body and does not go beyond the body." (3.12.3)

yad vai tat puruṣe śarīram idam vāva yad tad idam asminn antaḥ puruṣe hṛdayam asmin hīme prāṇāḥ pratiṣṭhitā etad eva nātiśīyante

"That Supreme Lord, who is Gāyatrī, the Earth and the body, is also the heart. In the heart, all the prānas and the senses are established, and they don't go beyond it." (3.12.4)

Then, text 3.12.5 describes that gāyatrī has four parts and six functions. The four parts are all living beings and the universe (macrocosm), as well as the body (microcosm) and heart (as the seat of consciousness). The list of the six functions describes the process of creation, starting from vak, transcendental sound. From vak come sarva-bhūta (all creatures), pṛthivī (the physical manifestation), śarīra (body), hṛdaya (heart), and prāṇa (the vital air). This connection between the gāyatrī metric and the whole creation is established as a stairway for meditation, helping one to realize the Supreme Lord, starting from something familiar, the gāyatrī metric.

saiṣā catuṣ-padā ṣaḍ-vidhā gāyatrī tad etad ṛcābhyanūktam.

"The gāyatrī meter, of which there are four parts and six functions, is described in the mantras of the Vedas." (3.12.5)

Having connected the whole creation with Gāyatrī, the Upaniṣad shakes the perspective by stating that everything that was described up to that point (the whole creation) is just one quarter of Brahman. The other three quarters form the unmanifest spiritual world.

tāvān asya mahimā tato jyāyāmś ca pūruṣaḥ
pādo ’sya sarvā bhūtāni tri-pād asyāmṛtam divīti

"Such is His greatness, but the Lord (Puruṣa) is greater still. He is greater than everything that has been described. All material universes and all living beings are just His one foot. The other three feet form the immortal and eternal spiritual world." (3.12.6)

This points the listener to something still higher than what has been described, describing an eternal world that exists beyond everything that exists in the material creation. This spiritual sky is not only much more extensive than our limited material reality, forming three-quarters of the potency of the Lord, but it is also eternal and immortal. As in other Upaniṣads, the text of the Chāndogya Upaniṣad doesn't proceed in directly describing this transcendental reality (this is done only in the Śrīmad-Bhāgavatam), but it is effective in pointing the reader to the path to freedom from material entanglement.

This is later confirmed in verse 3.13.7, the original verse I mentioned, which confirms the previous statements. Brahman is then described as jyoti. The transcendental light that permeates all universes and planets, including the whole spiritual sky, is the same light present in the heart of all living beings. The Supreme Lord is thus present everywhere, both inside and outside.

atha yad ataḥ paro divo jyotir dīpyate viśvataḥ pṛṣṭheṣu sarvataḥ pṛṣṭheṣv
anuttameṣūttameṣu lokeṣu
idam vāva tad yad idam asminn antaḥ puruṣe jyotiḥ

"That light (jyoti) which shines above heaven, higher than everything in the highest worlds, beyond which there are no other worlds. That light that forms the background on which all universes and all planets—from the highest to the lowest—rest, is the same light which is within the heart of all living beings." (3.13.7)

These two verses are thus the two ends of the same thread that holds the whole discussion together.

Text 3.12.6 mentions: pādo ’sya sarvā bhūtāni tri-pād asyāmṛtam divīti (All living beings and everything that exists are just His one foot. The other three feet form the immortal spiritual world).

Text 3.13.7 mentions: atha yad ataḥ paro divo jyotir dīpyate (That light which shines above heaven, higher than everything).

The construction of the verses makes it clear that the Gāyatrī that vibrates both in heaven and in the heart of everyone is the same light that extends beyond the material cosmos, up into the spiritual world. These two are not separated; they are both aspects of the Supreme Lord described on 3.12.6. This again reinstates that the Supreme Lord is everything, and assures that the meditation on Gāyatrī that was described in the first verses is effective in elevating one's consciousness all the way to the spiritual world.

Verse 3.12.6 ends with tri-pād asyāmṛtam divīti (the quarters are in the transcendental sky), and 3.13.7 begins with atha yad ataḥ paro divo jyotir dīpyate (That light which shines over this transcendental sky).

This textual echo makes clear that the subject of both sentences has not changed. 3.12.6 speaks about the Supreme Lord, who is present in the spiritual world, and 3.13.7 continues to speak about this same Supreme Lord, whose potency shines over this transcendental sky.

As you can see, translating or interpreting scriptures is not just about getting a dictionary, but researching the conclusions given by previous acāryas in their commentaries, often crossing different references, and with these conclusions in mind, going through the words of the text.

From this, we can better appreciate the herculean work of Srila Prabhupada in providing us with proper translations and explanations of so many important books, such as the Gītā, Srimad-Bhagavatam, and Caitanya Caritamrta, giving us the golden standard for any subsequent work. Before him, other acaryas would keep the original verses in Sanskrit and give brief commentaries on the main points, also in Sanskrit. Prabhupada was the first to publish translations and commentaries in English on a large scale, creating an entire framework for the translation of scriptures. He was the combination of a great Sanskrit scholar, a pure devotee, and an empowered representative of the Lord, who could reveal the deeper purports of the scriptures.

To conclude, these are other verses of the passage that come between the two ends of the thread, represented by 3.12.6 and 3.13.7:

yad vai tad brahmetīdam vāva tad yo ’yam bahirdhā puruṣād
ākāśo yo vai sa bahirdhā puruṣād ākāśaḥ

"Indeed, the Supreme Brahman is the ākāśa (ether) that exists all around. This ākāśa is the Lord." (3.12.7)

ayam vāva sa yo ’yam antaḥ puruṣe ākāśo yo vai so ’ntaḥ puruṣa ākāśaḥ

"This same unlimited ākāśa exists also inside the person. This very ākāśa is the Lord." (3.12.8)

ayam vāva sa yo ’yam antar hṛdaya ākāśas tad etat pūrṇam apravarti pūrṇam apravartinīm śriyam labhate ya evam veda

"This indeed is Brahman. He is the ākāśa within the heart. This ākāśa is perfect and unchanging. He who knows this attains eternal wealth and prosperity (he returns back home, back to Godhead)." (3.12.9)

tasya ha vā etasya hṛdayasya pañca deva-suṣayaḥ
sa yo ’sya prāṇ suṣiḥ sa prāṇas tac cakṣuḥ sa ādityaḥ
tad etat tejo ’nnādyam ity upāsīta
tejasvy annādo bhavati ya evam veda

"The heart is the fourth aspect of Brahman [the other three are all beings, the Earth, and the body, as described in the previous mantras]. It has five doors, each connected with one of the five vital airs, one of the senses, and a presiding deity. The eastern door is connected with prāṇa, the eye, and the Sun (Surya). To realize this aspect, one should meditate on the Sun's brilliance and on its potency as the source of nourishment. One who realizes this aspect becomes brilliant as the Sun and is nourished with enough food." (3.13.1)

atha yo ’sya dakṣiṇaḥ suṣiḥ sa vyānas tac chrotram sa candramās tad etac chrīś ca yaśaś cety upāsīta
śrīmān yaśasvī bhavati ya evam veda

"The southern door is connected with vyāna, the ear, and the Moon (Chandra). To realize this aspect, one should meditate on the Moon as wealth and fame. One who realizes this becomes wealthy and famous." (3.13.2)

atha yo ’sya pratyan suṣiḥ so ’pānaḥ sā vāk so ’gnis tad etad brahma-varcasam annādyam ity upāsīta
brahma-varcasy annādo bhavati ya evam veda

"The western door is connected with apāna, the voice, and fire (Agni). To realize this aspect, one should meditate on fire as spiritual radiance and as the source of nourishment. By realizing this, one becomes endowed with spiritual knowledge and nourishment." (3.13.3)

atha yo’syodan suṣiḥ sa samānas tan manaḥ sa parjanyas tad etad kīrtiś ca vyuṣṭiś cety upāsīta
kīrti-mān vyuṣṭi-mān bhavati ya evam veda

"The northern door is connected with samāna, the mind, and rain (Parjanya, or Indra). One should meditate on him as fame and physical beauty. He who realizes this becomes famous and beautiful." (3.13.4)

atha yo’syordhvaḥ suṣiḥ sa udānaḥ sa vāyuḥ sa ākāśas tad etad ojaś ca mahaś cety upāsīta
ojasvī mahasvān bhavati ya evam veda

"The upward channel of the heart is connected with udāna, the cosmic air, and ether (ākāśa). One should meditate on ākāśa as spiritual strength and greatness. He who realizes this becomes spiritually strong and great." (3.13.5)

te vā ete pañca brahma-puruṣāḥ svargasya lokasya dvāra-pāḥ
sa ya etān evam pañca brahma-puruṣān svargasya lokasya dvāra-pān
vedāsya kule vīro jāyate
pratipadyate svargam lokam ya etan evam pañca brahma-puruṣan svargasya lokasya dvārapān veda

"These five are indeed the doorkeepers of heaven. One who realizes these five aspects and their role as the gatekeepers of the abode of the Lord obtains spiritually powerful sons and ultimately returns back home, back to Godhead." (3.13.6)

atha yad ataḥ paro divo jyotir dīpyate viśvataḥ pṛṣṭheṣu sarvataḥ pṛṣṭheṣv
anuttameṣūttameṣu lokeṣu
idam vāva tad yad idam asminn antaḥ puruṣe jyotiḥ

"That light (jyoti) which shines above heaven, higher than everything in the highest worlds, beyond which there are no other worlds. That light that forms the background on which all universes and all planets—from the highest to the lowest—rest, is the same light which is within the heart of all living beings." (3.13.7)

For reference, here is a translation of the same passage by Patrick Olivielle, which is a reference in academic circles. The translation, published in the book The Early Upanisads, follows well the literary meaning of the words, but without the proper conclusions from the acaryas, it doesn’t convey he deeper meaning of the text. This shows the limits of this approach:

“Whatever there is, this entire creation—clearly, all that is the Gayatri. And the Gayatri is speech, for speech sings (gayati) and protects (trayati) this entire creation.

Now, take this Gayatri—clearly, it is just the same as this earth here, for this entire creation rests upon the earth and never extends beyond its limits.

And take this earth—clearly, it is just the same as this body of a person here, for these vital functions (prana) rest within the body and never extend beyond its limits.

And take this body of a person here—clearly, it is just the same as this heart here within a person, for these vital functions rest within the heart and never extend beyond its limits.

This is the Gayatri that consists of four quarters and six types. This is declared in a Rg verse: Such is his greatness—Even greater than that is that person. One quarter of him are all creatures, Three quarters the immortal in heaven.

And take what people call "brahman"—clearly, it is nothing but this space here outside a person. And this space here outside a person—8 clearly, it is the same

as this space here within a person. 9 And this space here within a person—clearly, it is the same as this space here within the heart; it is full and nondepleting. Anyone who knows this obtains full and nondepleting prosperity. Now, this heart here contains five openings for the deities. As regards its eastern opening—it is the out-breath, it is sight, it is the sun. And one should venerate it as splendor and as foodstuff. Anyone who knows this becomes full of splendor and an eater of food.

As regards its southern opening—it is the inter-breath, it is hearing, it is the moon. And one should venerate it as prosperity and fame. Anyone who knows this becomes prosperous and famous.

As regards its western opening—it is the in-breath, it is speech, it is the fire. And one should venerate it as the luster of sacred knowledge and as foodstuff. Any-one who knows this becomes full of the luster of sacred knowledge and an eater of food.

As regards its northern opening—it is the link-breath, it is the mind, it is the rain. And one should venerate it as renown and beauty. Anyone who knows this becomes renowned and beautiful.

As regards its upper opening—it is the up-breath, it is the wind, it is space. And one should venerate it as vigor and might. Anyone who knows this becomes vigorous and mighty.

These, indeed, are the five courtiers of brahman, the doorkeepers of heaven. When someone knows these five courtiers of brahman, these doorkeepers of heaven, in this way—a hero will be born to his family, and he will go to heaven.

Now, far above here the light that shines from heaven on the backs of every-thing, on the backs of all things, in the very highest of the high worlds—it is clearly this very same light here within a man.

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