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Amritnada Upanishad: Verse 3

तावद्रथेन गन्तव्यं यावद्रथपथि स्थितः ।

स्थित्वा रथपथस्थानं रथमुत्सृज्य गच्छति ॥३॥

तावत् । रथेन । गन्तव्यम् । यावत् । रथ-पथि । स्थितः ।

स्थित्वा । रथ-पथ-स्थानम् । रथम् । उत्सृज्य । गच्छति ॥३॥

Recitation with translationAmritnada Upanishad 3

tāvad rathena gantavyaṃ yāvad rathapathi sthitaḥ |

sthitvā rathapathasthānaṃ ratham utsṛjya gacchati ||3||

Seseorang hendaklah berjalan dengan kereta hanya selama masih berada di jalan kereta. Setelah sampai ke tempat yang menjadi penghujung jalan itu, ia meninggalkan kereta dan meneruskan perjalanan.

One should travel by the chariot only so long as one remains on the chariot-road. Having reached the place that is the chariot-road’s end, one abandons the chariot and goes on.

तावत्so long
तावत्:
TypeIndeclinable
Rootतावत् (अव्यय/प्रातिपदिक)
Formपरिमाण/अवधि-निर्देशक अव्यय
रथेनby the chariot
रथेन:
TypeNoun
Rootरथ (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया, एकवचन
गन्तव्यम्is to be traveled
गन्तव्यम्:
TypeVerb
Rootगम् (धातु)
Formतव्यत्-प्रत्ययान्त कृदन्त, नपुंसकलिङ्ग, प्रथमा, एकवचन; भावे/कर्तरि—‘must be gone’
यावत्as long as
यावत्:
TypeIndeclinable
Rootयावत् (अव्यय)
Formयावत्तावत्-सम्बन्धे अव्यय
रथपथिon the chariot-path
रथपथि:
TypeNoun
Rootरथपथ (प्रातिपदिक)
Formपुंलिङ्ग, सप्तमी, एकवचन
स्थितःis stationed/stands
स्थितः:
TypeVerb
Rootस्था (धातु)
Formक्त-प्रत्ययान्त कृदन्त (past passive participle), पुंलिङ्ग, प्रथमा, एकवचन
स्थित्वाhaving stood
स्थित्वा:
TypeVerb
Rootस्था (धातु)
Formक्त्वान्त अव्यय (gerund)
रथपथस्थानम्the place on the chariot-path
रथपथस्थानम्:
TypeNoun
Rootरथपथस्थान (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया, एकवचन
रथम्the chariot
रथम्:
TypeNoun
Rootरथ (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया, एकवचन
उत्सृज्यhaving abandoned
उत्सृज्य:
TypeVerb
Rootउत्-सृज् (धातु)
Formक्त्वान्त अव्यय (gerund)
गच्छतिgoes
गच्छति:
TypeVerb
Rootगम् (धातु)
Formलट्, परस्मैपद, प्रथमपुरुष, एकवचन
  • तावद्रथेन → तावत् + रथेन (द्+र→द्र)
  • यावद्रथपथि → यावत् + रथपथि (द्+र→द्र)
  • रथमुत्सृज्य → रथम् + उत्सृज्य (म्+उ→मु)
Upāya-apavāda (use of means and their later relinquishment); non-attachment to meditative supportsMahavakya: Analogous to the sublation of all supports once mahāvākya-born knowledge is firm; the ‘chariot’ (Oṃ/upāsanā) is a preparatory aid, not the final identity-knowledge itself.AtharvaChandas: Anuṣṭubh (śloka)

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