1. Kena Upanishad

|| Kenopanisad or Kena Upanisad||

About Ken Upanisad

Source

Appears as the 9th chapter in Talavakara Brāhmana of the Sāma Veda. (as confirmed by Shankara Bhasya)

Also known as Talavakara Upanisad.

No of verses: Shanti Mantra and 34 verses.

It is listed as a number. 2 in the Muktika Upanisad order of 108 Upanisads.

Kenopanisad derives its name from its first opening inquisitive verse phrase 'Kena', which means 'by whom?' 'Kena-isitam – by whom willed and directed?'

Upanisad Sections: It is divided into 4 khandas, parts. The first two parts are in metric poem, in the form of a dialogue between Guru and Disciple (although, who is speaking is not specified in the verses, to retain its authorlessness). The last two parts are in the form of prose, where the Śruti is speaking directly.

Subject of Upanisad:

One of the most analytical Upanisads, which by a series of profound questions, leads the mind and senses from perception to Truth, Reality, from the gross to the subtle, from the known to the unknown, from effect to cause, and beyond it all, to the Source as Brahman, Consciousness.

Deals with the limitations of mind and senses as 'objective' which cannot grasp the 'subjective' Consciousness.

First 2 parts explains how one can arrive at the Truth of Ātman, Brahman through the analysis of the perception. Without Consciousness, the senses are useless to perceive or cognize anything. In Last two parts, the principles of the first two parts are described in the form of an illustrative analogy (ādeśa) of the Devas, the Gods of senses falsely perceiving victory and the appearance of Brahman as a Yaksa to destroy their ego, and Its conversation with the Devas.

and then the vision Devi Umā, as the manifestation of Brahman. The fourth part deals with the 'objective' and 'subjective' way of meditating and worshipping the Brahman.

|| Kenopanisad ||

(sāmavedīya kenopaniṣat)

shanti mantra (invocation mantra)

|| atha kenopniṣat ||

oṃ āpyāyantu mamāṅgāni vākprāṇaścakṣuḥ śrotram-athobalam-indriyāṇi ca sarvāṇi |

Om! May my limbs, speech, vital life-energy (prāṇa), eyes (sight), ears (hearing), strength

mā'haṃ brahma nirākuryāṃ mā mā brahma

And all the senses be fully matured and be enriched [āpyāyantu] with power and energy.

nirākarod-anirākaranaṃstvanirākaraṇam me'stu |

All is Brahman, Consciousness that is revealed in the Upaniṣads. [sarvam brahmopniṣadam]

tadātmani nirate ya upaniṣatsu dharmāste mayi santu te mayi

May I never deny the existence of Brahman. May I never have incompletion with Brahman, Consciousness. [māham brahma nirākuryām] May Brahman never deny me or withdraw Its grace from me. [mā mā brahma nirākarod]

santu ||

Let there be no separation (from Brahman); Let me have Completion with Brahman, Consciousness. And let Brahman be complete with me. So be it. [anirākaraṇam astu anirākaraṇam me astu]

oṃ śāntiḥ śāntiḥ śāntiḥ ||

May all Dharmas, the Sacred Truths declared by Upaniṣads be fully manifest and radiate in me, who am integrated and authentically devoted to knowing and experiencing that Truth, Ātma, the Complete Self. [tad ātmani nirate ya upaniṣatsu dharmāste] May they manifest and radiate in me! [mayi santu te mayi santu] OM. Let there be PEACE. PEACE. PEACE. [oṃ śāntiḥ śāntiḥ śāntiḥ]

Om

Om āpyāyantu mamāṅgāni vāk-prāṇaś-cak śrotram

Om Increasing welfare My body Speech, life-energy, eye ears

Om

Om

Vāk of Consciousness

Vāk of Consciousness Enriching /enrichment (āpyāyanam) My limbs Intrument of speech, breathing and sight Instrment of hearing

Vibration of Consciousness

Vibration of Consciousness Developed/causing to grow strong Causing fullness pleasing Anything which causes good condition

atho balam indriyāṇi ca sarvāṇi sarvam

also strength Senses and All All that

therefore vitality

Is all everything

likewise now

brahmopniṣadam mā Aham Brahma nirākuryām mā

brahma-upaniṣad (existence of) Brahman Say 'no' to not

Upaniṣad is of the Brahman Never I Consciousness negate never

Brahman of the Upaniṣad Revealed by Upaniṣad is Brahman Absolute Reality May deny reject

mā (mām) brahma Nirākarod (nirākarot) anirākaraṇam astu anirākaraṇam

Onto me Brahman ignore Non-seperation Let there be Non-seperation

Me Consciousness deny Non-forgetting Non-denial Not in incompletion

Absolute Reality rejection Non-denial Non-rejection

separation Not in incompletion Non-denial Non-rejection

me astu tad (tat) ātmani nirate ya (ye)

To me happen that To Self Engaged in what

from me Be it To Complete Self Devoted to those

my Let it be so Consciousness Eagerly intent upon Delighting in Integrated and authentically devoted to

lit. of me So be it

upaniṣatsu dharmāste mayi santu te mayi

In the Upanisads Dwells in the Upanisads By the virtues By the sacred Truths my Let there be May become May manifest May reside/dwell they In me To me

santu om sāntịh sāntịh sāntịh

Let there be Om Let there be Peace Peace peace

|| prathamah khandah || (first part) - 8 verses

keneṣitam patati preṣitam manah kena prāṇah prathamah praiti yuktah | keneṣitām vācamimām vadanti cakṣuh śrotam ka u devo yunakti || 1 ||

By whom willed and caused, does the mind go towards (thinks) its object? By whom directed and united with which, does the first vital life-energy, the chief cause [prathamam prāṇa] comes forth (towards its activities)? At whose will does this speech gets activated and speaks? Enlivened and directed by what divinity, power (by what invisible cause), indeed, do the eyes and the ears engage in their functions?

kena: by whom; iṣitam willed, caused ; patati: falls, flows, goes towards; preṣitam: directed ; manah: mind; kena: by whom ; prāṇah: life-energy ; prathamah: first, foremost; praiti: comes forth or goes ; yuktah: united with, engaged with ; kena : by whom, by whose; iṣitam: will ; vācamimām: this speech ; vadanti: speaks, talks, utters ; cakṣuh: eyes ; śrotam: ears ; kau: what, who indeed ; devo: power, divinity ; yunakti: engaged.

kene iṣitam patati preṣitam manah

kena (kena) iṣitam (iṣtam) patati preṣitam (pra+iṣtam) manah

by whom

caused

by which

animated

by what

sent

By whose

speedy

sent out or off directed move commanded happen willed express

kena

prāṇāḥ prathamạḥ praiti yuktaḥ

By whom

Life-energy first proceed established

By which

Life-force original go further (towards its activities) engaged

By what

first cause advance intent upon

By whose

foremost appear united / joined fitted

arrive at enter begin come forth

kena

iṣitam vācam imāṃ vadanti cakṣuḥ

By whom

will/willed speech this speak see

By which

directed utter look

By what

commanded pronounce sight

caused They say eyes sent sent out or off

śrotam

kau devo yunakti

ears

what power engages

god Be absorbed in divine command energy yoke or joins together come into union fix in directs

śrotrasya śrotram manaso mano yad vāco ha vācaṃ sa u prāṇasya prāṇaḥ |

cakṣuṣaś-cakṣur-atimucya dhīrāḥ pretyāsmāllokād-amṛtā bhavanti || 2 ||

It, Consciousness is the Ear of the ear [śrotram], the Mind of the mind [manaḥ], the Speech of the speech [vāk], It indeed is the vital Life of the life-energy [prāṇaḥ], and It also is the Eye of the eye [cakṣuḥ]. The wise, enlightened beings liberating themselves (from the senses), on leaving and rising (or having gone) from this ephemeral world, become immortal, eternal [amṛta bhavanti].

Translation 1 (revelation...) It, Consciousness is the Ear of the ear [śrotram], the Mind of the mind [manaḥ], the Speech of the speech [vāk], It indeed is the vital Life of the life-energy [prāṇaḥ], and It also is the Eye of the eye [cakṣuḥ]. The wise, enlightened beings liberating themselves (from the senses), on leaving and rising (or having gone) from this ephemeral world, become immortal, eternal [amṛta bhavanti].

Translation 2 (revelation...) It, Consciousness is the Ear of the ear (śrotram, that by which one hears), the Mind of the mind (manaḥ, the faculty of thinking and intellect), the Speech of the speech (vāk, that energy which creates the sound vibration), It indeed is the Vital Life of the life-energy (prāṇaḥ, the power of sustaining life), and It also is the Eye of the eye (cakṣuḥ, the power of sight). The wise, enlightened beings, having liberated themselves (by completing with the senses and identifying with the subtle, Inexhaustible Source or Self), on leaving and rising beyond this ephemeral world, become immortal, eternal [amṛta bhavanti].

śrotrasya: of the ears; śrotram: ears, the instrument of hearing; manaso; of the mind; mano; mind; yad: that which is; vāco: of the speech; ha: verily, indeed ; vācam: speech; sau: it again; prāṇasya: of the life-energy; prāṇaḥ: life-energy; cakṣuṣa-cakṣuratimucya; dhīrāḥ: the wise, enlightened ones ; pretyā: on leaving , after death ; asmāt – from this; lokād: (ephemeral) world; amṛtā: immortal, deathless ; bhavanti: become.

śrotrasya śrotram manaso mano yad (yat) vāco vācam sau prāṇasya prāṇaḥ cakṣuṣ

of the ears Ears Of the internal organ Mind and intellect, both implied there (the faculty of thinking, determination) that of the speech of the life-energy life-energy eyes

That by which one hears The intrument of hearing

ha vācam sau prāṇasya prāṇaḥ cakṣuṣ

verily speech It again of the life-energy life-energy eyes

na tatra cakṣurgacchati na vāg gacchati no manaḥ

There the eye does not go, nor speech, nor mind.

na vidmo na vijānīmo yathaitadanuśiṣyāt

We do not know, we do not understand how one can teach this.

anyadev tadviditādatho aviditādadhi

It is different from the known and also beyond the unknown.

iti śuśruma pūrveṣāṁ ye nastad vyācakakṣire

Thus we have heard from those who have explained it to us.

|| 3 ||

translation 1

There the eye does not go, nor the speech, nor the mind and intellect. We do not know That, we do not understand how That Reality, Consciousness can be taught. It is distinct from the known and also It is beyond the unknown. Thus we have heard from the ancient (masters) who revealed and explained It to us.

translation 2

There the eye goes not, the speech goes not, nor the mind and intellect. We do not know, we do not understand how That Reality, Consciousness can be taught. It is distinct from the known (as it is far beyond man's finite 'objective' nature, that is, what the mind, eyes, ears, or speech—the senses can perceive) and It is beyond the unknown (as it can be known by man's Divine infinite 'subjective' nature). Thus we have heard from the ancient (masters) who revealed and explained It to us.

na: not; tayra: there; cakṣuh: eyes; gacchati: goes; na: not; vāg: speech; gacchati: goes; no: not; manaḥ: mind and intellect; na: not; vidmaḥ: know; na: not; vijānīmah: understand; yatha: how; etat: this; anuśisyāt: should be taught; anyat: distinct, other; eva: surely; tat: that; viditāt: from the known; altho': also; aviditāt: from the unknown; adhi: beyond, superior; iti: thus; śuśruma: heard, listened; pūrveṣām: from the ancients (masters); ye: they; naḥ: to us; tat: that; vyācakakṣire: revealed and explained

na atra cakṣur gacchati na vāg(vāk)

not there eye goes not speech

not therein Organ of sight (object of seeing) goes not

In that case

gacchati No (na) manah na vidmah na

goes not Mind and intellect not (do not) know not

mind understand did know

Vijānīmo (vijānimaḥ) yatha etat anuśiṣyāt anyad (anyat) eva

understand whatever this Should or can be taught other verily

yad-vācānabhyuditam yena vāgabhyudyate tadeva brahma tvam viddhi nedaṁ yadidamupāsate

That, which speech does not illumine or reveal, but by which the speech [vācā] is illumined or revealed and expressed—you must know That Reality alone as Brahman, Consciousness, and not what people worship and cherish here as this limited object.

4

yad (yat): that which is ; vācā: by words ; anabhyuditam: not illumine, not express ; yena: by which ; vāg: speech; abhyudyate: is illumined and expressed; tat: that ; eva: alone; brahma: brahman, Consciousness ; tvam: you ; viddhi: know; na: not; idam: as this (limited object) ; yat: that which is; idam: this (limited object) ; upāsate: worship, cherish

yad (yat): that which is ; vācā: by words ; anabhyuditam: not illumine, not express ; yena: by which ; vāg: speech; abhyudyate: is illumined and expressed; tat: that ; eva: alone; brahma: brahman, Consciousness ; tvam: you ; viddhi: know; na: not; idam: as this (limited object) ; yat: that which is; idam: this (limited object) ; upāsate: worship, cherish

yanmanasā na manute yenāhur-mano matam tadeva brahma tvam் viddhi nedam் yadidamupāsate

That which cannot be thought and cognized by the mind and intellect [manas], but by which, they say, the mind is able to think and cognize—you must know That Reality alone as Brahman, Consciousness, and not this which people worship and cherish here as a limited object [na idam upāsate].

That which cannot be thought of by the mind [manas] with its functions of intellect, intelligence, contemplation, cognition, desire; but by which, they say, the mind is able to think and cognize, being illumined by the light of infinite Cosmic Intelligence—you must know that very Source of Mind, That Reality alone as Brahman, Consciousness, and not this which is worshipped and cherished here as a finite, limited object [na idam upāsate].

yat (yan): that which is ; manasā: by the mind, itellect; na: not ; manute: thought of ; yena: because of which ; ahur: they say; mano: mind itself is ; matam: thought of, illumined ; tad: that Reality; eva: alone; brahma: Brahman, Consciousness ; tvam: you ; viddhi: know ; na: not ; idam: this (limited object); yad: that which, this ;upāsate: worship

yat manasā na manute

That which cannot be thought or cognized by the mind

yena ahur-mano matam

by which, they say that the mind is able to think and cognize

tad-eva brahma tvam viddhi

that Reality alone, know it to be Brahman, Consciousness

na idam upāsate

not this (limited object) which is worshipped and cherished

yaccakṣuṣā na paśyati yena cakṣūmṣi paśyati

That which is not seen by the eye [cakṣus], but by which the eye is able to see and perceive the activities of the eye

tadeva brahma tvam viddhi nedam yadidamupāsate

you must know That Reality alone as Brahman, Consciousness, and not this which is worshipped and cherished here as limited object

|| 6 ||

Translation 1

That which is not seen by the eye [cakṣus], but by which the eye is able to see and perceive the activities of the eye—you must know That Reality alone as Brahman, Consciousness, and not this which is worshipped and cherished here as limited object.

Translation 2

That which is not seen by the eye [cakṣus], but because of which the eye, the organ of sight, is able to see and perceive the seen—you must know That Reality alone as Brahman, Consciousness, and not this which is worshipped and cherished here as this object.

yac (yat): that which is; cakṣuṣā: eyes ; na: not; paśyati: see; yena: by which; cakṣūṁṣi: acivities of the eyes , sight ;paśyati : see; tad: that Reality ;eva: alone; brahma: brahma, Consciousness ; tvaṁ: you ; viddhi: know; na: not; idam: this; yat: by which; idam: this (limited object); upāsate: is worshipped

That which is not seen by the eye [cakṣus] but by which the eye is able to see and perceive—that you must know as Brahman, Consciousness, and not this which is worshipped and cherished here as this (object).

yat cakṣuṣā na paśyati – yena cakṣūṁṣi paśyati – tad-eva brahma tvam viddhi – na idam yad idam upāsate

That which is not seen by the eye [cakṣus] but by which the eye is able to see and perceive—that you must know as Brahman, Consciousness, and not this which is worshipped and cherished here as this (object).

yad (yat)

That which is

cakṣuṣā

By the eye

Na

not

paśyati

see

yena

By which

cakṣūṁṣi

sight

paśyati

Able to see

tad (tat)

That

eva

alone

brahma

Brahman, Consciousness

tvaṁ

You

viddhi

know

na

not

idam

this

yad (yat)

that which

idam

this

upāsate

worship

yacchrotreṇa na śṛṇoti yena śrotramidaṁ śrutam tadeva brahma tvam viddhi nedaṁ yadidamupāsate || 7 ||

That which cannot be heard by the ear [śrotram], but by which the ear is able to hear, and the hearing is perceived—you must know That Reality indeed as Brahman, Consciousness, and not this which is worshipped and cherished here as this object.

yat (yac): by which; śrotreṇa: with the ear; na - not; śṛṇoti - heard, listened; yena : by which ; śrotram : hearing ; idam: this ; śrutam: able to hear; tat – that Truth; eva - certainly, alone; brahma - Consciousness; tvam : you ; viddi; known; na - not ; idam - this ; yat : by which ; idam: this; upāsate : worship, cherish

yatprāṇena na prāṇiti yena prāṇaḥ praṇīyate

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dvitīyaḥ khaṇḍaḥ

yadi manyase suvedeti dabhramevāpi nūnaṁ tvaṁ vettha brahmaṇo rūpam | yadasya tvaṁ yadasya deveṣvatha nu mīmāṁsyameva te manye viditam || 1||

If you think, 'I know (Brahman) very well [manyase suveda iti]', then you certainly have known only very little expression of Brahman's true nature and form. What you know is conditioned by your limited perception of Brahman's expression in yourself (human) and Its expression among the Gods too. Therefore, Brahman, Consciousness, the Absolute Truth is still to be sincerely enquired into, contemplated and intranalyzed [mīmāṁsyam] by you.

[disciple now says:] I think Brahman, Consciousness is known to me. [manye viditam]

yadi: If ; manyase: think ; suveda iti: know very well ; dabhram: very little ; eva: only, indeed; api: also, perhaps ; nūnaṁ; certainly, surely; tvaṁ: you; vettha: know ; brahmaṇo: Brahman, Consciousness ; rūpam: form or expression ; yat: that, whatever is; asya: Its ; tvaṁ: yourself ; yat: what, whatever; asya: is ; deveṣu; in the Gods ; atha: now; nu: therefore surely ; mīmāṁsyam; contemplated upon; eva: still; te: they, them ; manye: I think ; viditam: know.

yadi manyase suvedeti dabhram eva api

yadi manyase suvedeti dabhram eva api

If you think you know it very well very little certainly also

nūnaṁ tvaṁ vettha brahmaṇo rūpaṁ yadasya

nūnaṁ tvaṁ vettha brahmaṇo rūpaṁ yadasya

indeed you know Brahman form That which + of this

tvaṁ yadasya deveṣu atha nu mīmāṁsy am

tvaṁ yadasya deveṣu atha nu mīmāṁsy am

you That which + of this of Gods, And Surely Contemplate on (to intranalyze)

eva te manye viditam

eva te manye viditam

really they I think understand

nāham manye suvedeti no na vedeti veda ca | yo nastadveda tadveda no na vedeti veda ca || 2 ||

[The disciple said:] I do not think that I know It (Brahman) well and not that I do not know It—I know and I do not know as well.' One, who amongst us, subjectively cognizes and knows that Consciousness to be—'not that I do not know It' (the Not-unknown Reality) and also 'I know It not' (the Unknown Reality)—truly knows that Brahman, Consciousness.

nāham manye suveda iti - I do not think that I know It (Brahman) well no na veda iti veda ca - not that I do not know It (Brahman), I know and I do not know as well.' (na veda ca)yah naḥ tat-veda tat-veda - One, amongst us, subjectively cognizes and knows that Consciousness to be, 'not that I do not know It', know that Consciousness (tat veda).no na veda iti veda ca - and 'I know It not' and 'I also know it as well', truly knows that Consciousness .

na: not: aham: I; manye: think ; suveda: know well ; iti: this Consciousness; no: not ; na: not ; veda: do know; iti: thus ; veda: know; ca: and; yaḥ: anyone, one who ; naḥ: among us ; tat : that ; veda: knows ; no: not ; na: not ; veda iti: as the known ; veda: knows ; ca: and

na

Not

aham

I

manye

think

suveda

easy to be found or obtained

iti

this

no

and not

suveda

deeply versed science

iti

This Brahman

no

not

Know very well

This Consciousness

do not

na

not

veda

known

iti

it

veda

knows

ca

and

yaḥ (yo)

Who

know

do know or cognize vedic principles

all knowledge

True and scared knowledge

nah (nas)

Onto us

tad (tat)

that

veda

know

tad (that)

That Consciousness

veda

know

no

Not

Among us

About that subject or principle

na

veda

iti

veda

ca

17

yasyāmataṁ tasyā mataṁ mataṁ yasya na veda saḥ avijñātaṁ vijñānatāṁ vijñātamavijānatāṁ

He by whom Brahman, Consciousness is not known, to him It is known; he by whom It is known, to him It is not known. Brahman or Consciousness is unknown to those who know It well; Brahman or Consciousness is known to those who do not know It.

Translation 1

He by whom Brahman, Consciousness is not known, to him It is known; he by whom It is known, to him It is not known. Brahman or Consciousness is unknown to those who know It well; Brahman or Consciousness is known to those who do not know It.

Translation 2

He understands and cognizes the Consciousness who knows It not, And He who knows the Consciousness well understands and cognizes It not. It is the unknown to those who [think they] know It; And It is the known to those who [think they] know It not.

Translation 3

He who thinks he knows It not, knows It, the Consciousness. He who thinks he knows It, the Consciousness, knows It not. The true knowers think they can never know the Consciousness (because of Its infinity), while the ignorant think they know the Consciousness.

yasya: by whom ; amataṁ: not known ; tasya: by him, by whom ; mataṁ: known , cognized, understand ; mataṁ: known ; yasya: by whom ; na: not; veda: known, cognized ; saḥ: him ; avijñātam: unknown, knows not; vijānatāṁ: who knows, wise knowers; vijñātam: who knows; avijānatāṁ: unknown, knows not, ignorant

na vada saḥ avijñātam vijñātā avijñātam vijñātam

not known him unknown Known It is unknown Is known

To the wise, true knowers To the ignorant

[end of verse 2.3]

pratibodhaviditam matamatam hi vindate ātmanā vindate vīryam vidyayā vindate 'mṛtam || 4 ||

pratibodhaviditam matamatam hi vindate ātmanā vindate vīryam vidyayā vindate 'mṛtam || 4 ||

It, Brahman, Consciousness is truly known, when the Self is cognized and known to oneself [pratibodha] as the witness to each state of Consciousness. Through such complete, matured cognition, one realizes immortality [amṛtatvam]. By Ātman, Self one attains real strength, the space of powerfulness [vīryam]. And by Vidyā, Complete Knowledge of the Self, one experiences Immortality [amṛta], the true nature of Ātman.

Translation 1

It, Brahman, Consciousness is truly known, when the Self is cognized and known to oneself [pratibodha] as the witness to each state of Consciousness. Through such complete, matured cognition, one realizes immortality [amṛtatvam]. By Ātman, Self one attains real strength, the space of powerfulness [vīryam]. And by Vidyā, Complete Knowledge of the Self, one experiences Immortality [amṛta], the true nature of Ātman.

It, Brahman, Consciousness is truly known, when the Self is cognized and known to oneself [pratibodha] as the witness to each state of Consciousness. Through such complete, matured cognition, one realizes immortality [amṛtatvam]. By Ātman, Self one attains real strength, the space of powerfulness [vīryam]. And by Vidyā, Complete Knowledge of the Self, one experiences Immortality [amṛta], the true nature of Ātman.

Translation 2

It, Brahman, Consciousness is truly known, when the Self is cognized (and subjectively known) to oneself [pratibodha] as the witness to each state of Consciousness with every modification of the (objective) mind and intellect. Through such complete, matured cognition of the witnessing Self is attained immortality [amṛtatvam]—existence in one's own Self. By Ātman, Self is attained real strength, the space of powerfulness [vīryam] by identifying oneself with the Infinite Self, the power of Consciousness. And by Vidyā, Complete Knowledge of the Self is experienced Immortality [amṛta], which is the true nature of Ātman—the space of oneness with Consciousness (Brahman).

It, Brahman, Consciousness is truly known, when the Self is cognized (and subjectively known) to oneself [pratibodha] as the witness to each state of Consciousness with every modification of the (objective) mind and intellect. Through such complete, matured cognition of the witnessing Self is attained immortality [amṛtatvam]—existence in one's own Self. By Ātman, Self is attained real strength, the space of powerfulness [vīryam] by identifying oneself with the Infinite Self, the power of Consciousness. And by Vidyā, Complete Knowledge of the Self is experienced Immortality [amṛta], which is the true nature of Ātman—the space of oneness with Consciousness (Brahman).

pratibodha; conscious cognition (as the Self) ; viditam; awakened, known ;matam: known , cognized ; amṛtatvam: immortality ; hi: truly, certainly ;vindate: attains, experiences ; ātmanā: ātman, self ;vindate: attain, experience ;vīryam: strength, powerfulness ; vidyayā: by knowledge of the Self ; vindate: experiences ; amṛtam: nectar of immortality, deathlessness, oneness with Brahman

pratibodha; conscious cognition (as the Self) ; viditam; awakened, known ;matam: known , cognized ; amṛtatvam: immortality ; hi: truly, certainly ;vindate: attains, experiences ; ātmanā: ātman, self ;vindate: attain, experience ;vīryam: strength, powerfulness ; vidyayā: by knowledge of the Self ; vindate: experiences ; amṛtam: nectar of immortality, deathlessness, oneness with Brahman

[note: Pratibodha: means that the Self is known to oneself, it is known in reference to each state of Consciousness or intelligence. Bodha - implies the different cognitions. Or

[note: Pratibodha: means that the Self is known to oneself, it is known in reference to each state of Consciousness or intelligence. Bodha - implies the different cognitions. Or

Pratibodha: from the knowledge of the Self in reference to Self being the witness of each state of Consciousness.]

pratibodha viditamin matam amrtatva hi vindate

knowledge conscious known Nectar truly enjoys

perception Being recognized injunction Nectar of immortality surely achieves

awakening known Idea/Opinion Nectar of eternity do Realizes/realization

admonition cognized Is considered Eternal life assuredly gains

In states of Consciousness Well known conclusion immortality attains

Cognizing that the Self is known to oneself Is understood comprehended

ātmana vindate vīryam vidyayā vindate amrtam

Soul enjoys potency By knowledge (of Self) enjoys Nectar of immortality

Self achieves Power(s) By transcendental knowledge achieves deathlessness

Power of Consciousness realizes Strength and energy By culture of knowledge realizes Ones with Brahman, Consciousness

Witnessing Self (the witness of all cognitions) gains prowess Of learning gains

attains Power of which experiences

Space of powerfulness enjoys

[end of verse 2.4]

iha cedavedīdatha satyamasti na cedihāvedīnmahatī vinaṣṭih | bhūteṣu bhūteṣu vicitya dhīraḥ pretyāsmāllokādāmṛtā bhavanti || 5 ||

If one has known the Consciousness, Brahman here in this world, that is the Truth [satyam asti]. If one does not know the Consciousness (while living) here, then a great destruction awaits him. Therefore, the wise, enlightened beings, having realized the Truth of oneness in all beings, and being liberated by rising beyond this world, become immortal, Brahman, Consciousness indeed. [amṛta bhavanti].

Translation 2

If one has known and realized the Consciousness, Brahman here (even while living) in this world, then that is the Truth [satyam asti] of Living Advaita. If one does not know and realize the Consciousness (while living) here, then a great destruction (of continuous birth, old age and death) awaits him. Therefore, the wise, enlightened beings, having realized the Truth of oneness in all beings, and being liberated by rising beyond the ephemeral world of duality (ignorance), become immortal—become Consciousness, Brahman indeed. [amṛta bhavanti].

iha: here; cet: if ; avedīt: has known ; atha: then; satyam: truth ; asti: is ; na: not ;cet: if ; iha: here; avedīt: known; mahatī: great ; vinaṣṭiḥ: destruction ; bhūteṣu: in all ;bhūteṣu: beings ; vicitya: having realized; dhīrāḥ: wise, enlightened beings; pretya: rising, leaving; asmāt: from this; lokāt: ephemeral world (of senses); amṛtā: immortal, eternal; bhavanti: become

Iha

Here

Cet

If

Avedīt

known

Atha

then

Satyam

Truth

asti

is

na

Not

cet

if

iha

here

avedīn (avedit)

Known

mahati

Great

vinaṣṭiḥ

Destruction (birth, old age, death)

bhūteṣu

In all

bhūteṣu

In beings

vicitya

Having realized

Dhīrāḥ

Wise being, man of realization

Pretya

rising

asmāt

From this

Realized one

Enlightened being

One with great endurance power

One with Courageous, undisturbed inner space

One who has the ability to withdraw the mind from objects and quiten it in the subject

Lokāt | Amṛta | bhavanti

world | immortal | become

world | immortal | become

world | immortal | become

Ephemeral world (of ignorance) | deathless |

Ephemeral world (of ignorance) | deathless |

World (of senses) | eternal |

World (of senses) | eternal |

| Brahman, Consciousness (as per context) |

| Brahman, Consciousness (as per context) |

[end of verse 2.5]

[end of verse 2.5]

|| iti kenopaniṣadi dvitīyaḥ khaṇdaḥ ||

thus ends the second part of Keno Upaniṣad

trtīyaḥ khaṇdaḥ (third part) - 12 verses

brahma ha devbhyo vijigye tasya ha brahmaṇo vijaye devā amahīyanta | ta aikṣantāsmākamevāyaṁ vijayo'smākamevāyaṁ mahimeti || 1||

It is said that the Brahman, Consciousness once won a victory for enriching the Devas, Gods (over the demons). Though that victory was of the Brahman, the Devas became elated by it. They thought to themselves, "Ours indeed is this victory. Ours verily is this glory and this greatness."

brahma: brahman, Consciousness; ha: it is said; devebhyaḥ: for the Gods; vijigye: won a victory; tasya: of that; ha: became; brahmaṇo: of the Brahman; vijaye: in the victory; devāḥ: gods; amahīyanta: elated; te (ta): they; aikṣanta: thought; asmākam: ours; eva: indeed; ayaṁ: this ; vijayaḥ: victory; asmākam: ours; eva; really, verily ; ayaṁ: this ; mahimā: glory, greatness; iti: thus.

brahma: brahman, Consciousness; ha: it is said; devebhyaḥ: for the Gods; vijigye: won a victory; tasya: of that; ha: became; brahmaṇo: of the Brahman; vijaye: in the victory; devāḥ: gods; amahīyanta: elated; te (ta): they; aikṣanta: thought; asmākam: ours; eva: indeed; ayaṁ: this ; vijayaḥ: victory; asmākam: ours; eva; really, verily ; ayaṁ: this ; mahimā: glory, greatness; iti: thus.

Braḥma | Ha | Devebhyaḥ | Vijigye | Tasya | Ha

Brahman | It is said | for the Gods | won a victory | of that | became

Brahman | It is said | for the Gods | won a victory | of that | became

Brahman | It is said | for the Gods | won a victory | of that | became

Consciousness | | | | |

Consciousness | | | | |

brahmaṇo vijaye devāḥ amahīyanta te (ta) aikṣanta

of the Brahman in the victory Gods (of senses) elated They thought

asmākam eva ayam vijayaḥ asmāka eva

Ours indeed This Victory Ours indeed alone surely really

Ayam mahimā

this glory greatness

taddhaiṣāṁ vijajñau tebhyo ha prādurbabhūva | tanna vyajānata kimidaṁ yakṣamiti || 2 ||

Then, that Truth, Brahman surely understood this false-pride and vainglory of the gods (Indra, Fire, Wind, etc, divine energies) and out of Its uncompromising compassion for them, It indeed visibly appeared before them, the gods of senses 'as an object of perception' with an absolutely graceful, wonderful form created by Brahman's own power. They did not know or understand That manifest Brahman. 'What wonderful, great being [yakṣaḥ] is this?' they thus said.

tat ha eṣāṁ vijajñau tebhyo ha

that then their knew understood to them then Of course verily indeed Ah!

prādurbabhūva tat (tan) na vyajānata kim idaṁ

appeared That Not know understand What this Became visible

yakṣam iti

Divine Being thus Divine Spirit

te'gnim-abruvañ-jātavedā etadvijānīhi kimetad-yakṣamiti tatheti || 3 ||

They said to Agni (Fire): 'O Jātavedas (all-knower), do find out and know thoroughly what this wonderful, divine being is.' 'So be it', said Agni and agreed.

te: they, the gods; agnim: to Agni, fire god; abruvañ: said; jātavedā: O Agni, Fire God (all-knower); etat: this; vijānīhi: find out; kim: what, who; etat: this; yakṣam: Spirit, Divine being; iti: thus; tatā: yes; iti: so (said Agni).

tadabhyādravat tamabhyavadat ko'sīti agnirvā ahamasmīty-abravījjātavedā vā ahamasmīti || 4 ||

He, Agni ran towards It, Brahman. To him, the Brahman spoke: 'Who are you?' 'I am indeed Agni. I am well known as Jātavedas, the knower of all that is created,' thus he said.

tat: to that; abhyādravat: hastened, run towards; tam: him; abhyavadat: asked; kaḥ: who; asi: are you; iti: thus; agnir (agniḥ): fire; vai: verily; aham: I; asmi: am; itya (iti): am; abravīt: said; jātavedā: Agni, knower of all that is created; vā:; aham: I; asmi: am; iti: so

iti Agniḥ Vai Aham Iti (itya) abravīt

Thus Fire god, wind energy verliy I Thus said

Jātavedā vai Aham Asmi iti

All-knowing Name of Fire God, Agni precedes all deities known i Am So

The knower of Vedas, the one who knows that is created

tasminstvayi kim vīryamityapīdam sarvam daheyam yadidam prthivyāmiti || 5 ||

Yakṣa (Brahman) asked Agni, the fire-god—‘What power resides in you, such as you are?’ ‘Indeed, I can burn-up and consume everything here—whatever there is on the earth!’ said Agni.

tasmin: in ;tvayi: you ;kim: what ; vīryam: power ; iti: thus ; api: also ; idam: this ; sarvam: all, everything ; daheyam: I can burn; yat: whatever; idam: this; prthivyām: on earth; iti: so (he said).

Tasmin Tvayi Kim Vīryam Iti api

It being so In you What power thus indeed

Idam Sarvam daheyam Yat Idam prthivyām iti

This All Can burn whatever This On earth thus

tasmai tṛṇam nidadhāv etad aha iti | tadupapreyāya sarvajavena tanna śaśāka dagdhum sa tat eva nivavṛte naitadasakam vijñātum yad etadyakṣamiti || 6 ||

Brahman placed a straw, a blade of grass before him (agni) and then said: "Burn this." Fire (Agni) rushed towards it with all speed and power, with full enthusiasm, but was not able to burn and consume that mere straw. So, he indeed returned from there and thus said (to the Devas, gods of senses): "I have not been able to know fully or ascertain what this great, mysterious being, Yakṣa is."

tasmai: before him, to him; tṛṇam: straw, blade of grass ; nidadhau: placed ; etat: this, mere straw; daha: burn, in my front; iti: thus, then ; tat: that (fire); upapreyāya: approached, went near; sarvajavena: in all speed, rush; tan (tat): that (brahman) ; na: not ; śaśāka: able, could ; dagdhum: to burn, consume; saḥ: he (agni); tataḥ: so, from that ; eva: also, indeed; nivavṛte: returned, withdrew ; na: not; etat: this; aśakam: succeed ; vijñātum: in knowing fully ; yat: as to what ; etat: this ; yakṣam: divine being; iti: thus.

tasmai: before him, to him; tṛṇam: straw, blade of grass ; nidadhau: placed ; etat: this, mere straw; daha: burn, in my front; iti: thus, then ; tat: that (fire); upapreyāya: approached, went near; sarvajavena: in all speed, rush; tan (tat): that (brahman) ; na: not ; śaśāka: able, could ; dagdhum: to burn, consume; saḥ: he (agni); tataḥ: so, from that ; eva: also, indeed; nivavṛte: returned, withdrew ; na: not; etat: this; aśakam: succeed ; vijñātum: in knowing fully ; yat: as to what ; etat: this ; yakṣam: divine being; iti: thus.

tasmai

To him

To him

tṛṇam

Straw, blade of grass

Straw, blade of grass

nidadhau

placed

placed

etat

This

This

daha

Burn

Burn

iti

Thus, in my front

Thus, in my front

tat

That

That

upapreyāya

approached

approached

sarvajavena

in all speed

in all speed

tan (tat)

That

That

na

Not

Not

śaśāka

succeed

succeed

dagdhum

To burn

To burn

saḥ

He (agni)

He (agni)

tataḥ

so

so

eva

indeed

indeed

nivavṛte

returned

returned

na

not

not

etat

This

This

aśakam

Succeed

Succeed

vijñātum

In knowing fully

In knowing fully

yat etat yakṣam iti

What This Divine being thus

3.7

atha vāyumabruvan vāyavetad-vijānīhi kimetad-yakṣamiti tatheti

Then they, the Gods of senses, said to Vāyu (wind energy or Mātariśvā), the one that moves and expands: 'O Vāyu, do find this out thoroughly and know, what this wonderful celestial being is.' Vāyu thus agreed and said, 'So be it.'

3.8

tadabhyadravat tamabhyavadat ko'sīti vāyurvā ahamasmītyabravīn-mātariśvā vā ahamasmīti

He, Vāyu moved and ran towards It, Brahman. That being (Brahman) asked Vāyu: 'Who are you?' 'I am Vāyu, I am indeed Mātariśvā, the life-energy that moves and expands itself in space,' he (Vayu) thus said.

tat abhyadravat tam(tat) abhyavadat kaḥ asi iti

That ran towards that (the being) asked Who Is Are you

vāyuḥ(vāyur) vāi aham asmi-iti abravīn mātariśvā vai(vā)

Wind Famous I I am He replied life-energy that moves and expands itself in space verily

aham asmi iti

I Am thus

tasmiṇstvayi kim vīryamityapīdam sarvamādadīya yadidam prthivyāmiti

Brahman said: "What power is there in you, who are so well known?" Vāyu, the wind energy replied: "I can indeed carry off and blow away all this—whatever there is on earth."

tasmin tvayi kim vīryam iti api

It being so In you What power thus indeed

Idam Sarvam Ādidīya Yat Idam pṛthivyām iti

tasmai tṛṇam nidadhāvetad-ādatsveti tadupapreyāya sarvajavena tanna śaśākādātum sa tat eva nivavṛte naitadaśakam vijñātum yadetadyakṣamiti || 10 ||

It, Brahman put a straw, a blade of grass before him and said: "Carry this and blow this off." He, Vāyu, that wind energy rushed toward it with all his strength and speed, but could not even move the straw. So, then he indeed returned from the Being (Brahman) and said to the gods of senses: "I could not know fully or ascertain who this great, wonderful Being, Yakṣa is."

tasmai: before him; tṛṇam: straw, blade of grass ; nidadhau: placed ; etat: this, mere straw; ādatsva: take up, blow off; iti: thus, then ; tat: that (brahman); upapreyāya: approached, went near; sarvajavena: in all speed, rush; tan (tat): that (brahman) ; na: not ; śaśāka: able, could ; ādātum: to take up, blow away; saḥ: he (wind); tataḥ: so, from that ; eva: also, indeed; nivavṛte: returned, withdrew ; na: not; etat: this ; aśakam: succeed ; vijñātum: in knowing fully ; yat: as to what ; etat: this ; yakṣam: divine being; iti: thus, then.

tataḥ eva nivavṛte na etat aśakāṁ vijñātuṁ

From them also returned not This Succeed In knowing fully

yat etat yakṣam iti

What This Divine being thus

atha-indram-abruvan maghavann-etad-vijānīhi kimetad-yakṣamiti tatheti tadabhyadravat tasmāt-tirodadhe || 11 ||

Then they, the gods of senses, said to Indra, the chief of gods: “O Maghavan (Worshipful One with Strength)! Do find out thoroughly and know what this mystery, this wonderful Being, Yakṣa is.” He, Indra agreed and said: “Yes, so be it”. He thus approached It and ran towards It, Brahman; but It, Brahman (Consciousness), unmanifested Itself and thus disappeared from sight before him.

atha: then; indram: Indra, chief of all god of senses; abruvan: (the gods) said; maghavan: O Maghavā ; etad (etat): this; vijānīhi: find out thoroughly ; kim: what; etat: this; yakṣam: Divine being; iti: thus ; tat: that; abhyadravat: he ran; tasmāt; from him; tirodadhe: It disappeared, vanished (from sight)

atha indram abruvan maghavan etat vijānīhi kim etat yakṣam iti tatathā iti tat abhyadravat tasmāt tirodadhe

Then Indra, chief of Gods (of senses) (the gods) said Worshipful One This find out thoroughly What this Celestial , Divine Being Thus Yes, so be it thus That He approached and ran From him It unmanifested

sa tasminn-evākāśe striyamājagāma bahuśobhamānām-umām haimavatīm tāṁ hovāca kimetad-yakṣamiti || 12 ||

Then, he, Indra, in that very same space, came upon and beheld the vision of a woman, wondrously beautiful and exceedingly graceful, who was brightly glowing, adorned in gold—Umā Devi, daughter of Haimāvat, the Himālayas or (Brahmavidyā, the knowledge of Brahman in the form of Umā).

sa

He (Indra)

tasminn

in that

eva

very

akāśe

space

striyam

woman

ājagāma

came upon

bahuśobhamānām

wondrously beautiful, exceedingly graceful (energy of Brahman)

umām

Devi Umā

haimavatīm

daughter of Haimāvat (Himālayas)

tāṁ

to Her

hovāca

said

kim

what

etat

this

yakṣam

celestial, divine being

iti

thus

|| iti kenopaniṣadi tritīyaḥ khaṇḍaḥ ||

|| thus ends the third part of Kenopaniṣad ||

caturataḥ khaṇḍaḥ (fourth part) - 9 verses

sā brahmeti hovāca brahmaṇo vā etadvijaye mahīyadhvamiti tato haiva vidāṁcakāra brahmeti

She, Devi Umā said, 'It was Brahman, Consciousness.' 'In that victory of Brahman, indeed, you became elated and attained glory thus.' From that utterance alone, Indra learned and understood that it was Brahman, Consciousness (as Yakṣa).

mahīyadhvam iti tato (tataḥ) ha eva vidāṁcakāra brahma iti

became elated Thus From that Alone He learned It was Brahman

Attained glory

tasmādvā ete devā atitarām-ivānyān devān yadagnir-vāyur-indraste hyenan-nediṣṭhaṁ pasparśuste hyenat-prathamo vidāṁcakāra brahmeti || 2 ||

Therefore, indeed, these gods, namely Agni, Vāyu and Indra—the fire energy, wind energy and the chief of divine energies—did greatly surpass and excel beyond the other gods, because they indeed approached It, saw It, engaged in a conversation with It and thus touched It, the Brahman in the nearest and closest space, and they knew 'It' first—as 'Brahman, Consciousness It is.'

tasmāt: therefore ; vā: even excel; ete: these ; devāḥ: gods (of senses) ; atitarām iva: surpassed greatly; anyān: other; devān: gods ; yat: since ; agnir: fire god, wind energy; vāyur: wind god, energy; indraste: and Indra; hy (hi): indeed; enan (enat): this; nediṣṭham: nearest; pasparśuḥ: touched ; te: they ; hy (hi): indeed; enat: this; prathamo (prathamah): first; vidāṁcakāra: learnt, knew ; brahma iti: it as Brahman

tasmāt vā ete devā atitarām iva anyān devān

Therefore Even (excel) These Gods Surpassed greatly Other Gods

Gods of senses Heavenly beings

yat agnir vāyur indraste hy enan nediṣṭhaṁ

Since Agni Vāyu Indra indeed this Nearest space

Fire energy Wind energy Chief of gods Chief of divine energies Closest space

pasparś uḥ te hy (hi) enat prathamo (prathamah) vidāmcak āra brahma iti

Touched They indeed This First Learnt, knew It as Brahman

tasmād vā indro atitarāmivānyān devān sa hy enan nediṣṭham pasparśa sa hy enat prathamo vidāmcakāra brahmeti || 3 ||

Therefore, indeed, Indra excels and greatly surpasses the other gods, for he touched It in most nearest space, for he indeed knew 'It' first —as 'Brahman Consciousness It is'.

tasmāt: therefore ; vā (vai) : even excel ; indro (indra): Indra, chief of gods; atitarām iva: surpassed greatly; anyān: other; devān: gods; sa: he ; hy (hi): indeed; enan (enat): this (Being); nediṣṭham: nearest, closest ; pasparśa: touched; saḥ: he; hi: indeed; enat: this ; prathamo: first: vidāmcakāra: learnt, knew ; brahma iti: it as Brahman

tasmāt vā Indro atitarāmivānyān devān sa

Therefore Even (excel) Indra, chief of gods Suppassed greatly Other Gods (of senses) he

hy (hi) Enan (enat) nediṣṭham pasparśa saḥ hi enat

Indeed This nearest Touched He Indeed this

prathamo vidāmcakāra brahma iti

first learnt Brahman, Consciousness It is

foremost knew

[note: Next, Brahman in the Cosmic context, Adhidaivatam and in the individual phenomenon, Adhyātmam.]

tasyaiṣa ādeśo yadetad-vidyuto vyadyutadā itīnyamīmiṣadā ityadhidaivatam || 4 ||

tasyaiṣa ādeśo yadetad-vidyuto vyadyutadā itīnyamīmiṣadā ityadhidaivatam || 4 ||

This is the instruction of the Brahman (Consciousness) through the analogies [ādeśah]. It is like that Truth which is known and revealed at once, like the most striking phenomenon of external Nature – the flash of lightening, and Brahman appears and disappears (manifests and unmanifests) swiftly just as the blinking of an eye, which is the most minute, insignificant functions in the Nature within a man. Thus, these are the descriptions of Brahman (as the Source, Doer) in the Divine context of Its manifestation in Devas, cosmic powers [adhidaivatam].

[note: Brahman's revelation before the Devas was as sudden as the flash of lightening and the blinking.]

[note: Brahman's revelation before the Devas was as sudden as the flash of lightening and the blinking.]

Brahman's revelation before the Devas was as sudden as the flash of lightening and the blinking.

tasya: of It, Brahman; eṣaḥ: this ; ādeśo (ādeśah): instruction, teaching through analogy ; yat: that; etat: Truth which (is known) ; vidyuto (vidyutaḥ): from the lightening; vyadyutat: that flash of lightening; ā: and, or (exclamation sound) ; iti: just as ; nyamīmiṣad: act of winking, blinking; ā: and ; iti: this is way (describing) ; adhidaivatam: gods or cosmic powers, Divinity.

tasya: of It, Brahman; eṣaḥ: this ; ādeśo (ādeśah): instruction, teaching through analogy ; yat: that; etat: Truth which (is known) ; vidyuto (vidyutaḥ): from the lightening; vyadyutat: that flash of lightening; ā: and, or (exclamation sound) ; iti: just as ; nyamīmiṣad: act of winking, blinking; ā: and ; iti: this is way (describing) ; adhidaivatam: gods or cosmic powers, Divinity.

tasya: of It, Brahman; eṣaḥ: this ; ādeśo (ādeśah): instruction, teaching through analogy ; yat: that; etat: Truth which (is known) ; vidyuto (vidyutaḥ): from the lightening; vyadyutat: that flash of lightening; ā: and, or (exclamation sound) ; iti: just as ; nyamīmiṣad: act of winking, blinking; ā: and ; iti: this is way (describing) ; adhidaivatam: gods or cosmic powers, Divinity.

Tasya

Tasya

Of It, Brahman

Eṣaḥ

Eṣaḥ

this

Ādeśo

Ādeśo

Instruction through analogy

Yat

Yat

That

Etat

Etat

Truth which

Vidyutah

Vidyutah

From the lightening

vyadyutat

vyadyutat

That flash (of lightening)

teaching

Spiritual intruction

ā

ā

and

Iti

Iti

Just as

nyamīmiṣad

nyamīmiṣad

act of winking, blinking

ā

ā

and

Iti

Iti

thus

adhidaivatam

adhidaivatam

Divine context, gods or cosmic powers

The controlling cosmic powers

Governing all the gods

[end of verse 4.4]

[end of verse 4.4]

athādhyātmam yadetad-gacchatīva ca mano'nena caitadasmarati abhīkṣṇam saṅkalpaḥ || 5 ||

athādhyātmam yadetad-gacchatīva ca mano'nena caitadasmarati abhīkṣṇam saṅkalpaḥ || 5 ||

Now is the instruction through the analogy in the individual context of the Self within [adhyātmam]. It is fact that the mind seems to go to this Brahman and encompasses It as an object. And through this mind, by which Brahman gets objectified and seems to be revealed by the different states of mind, (such as thought, memory, contemplation, etc.,) one is again and again in close remembrance of Brahman; as also with intention, the power of thought of Brahman or Consciousness [sankalpah].

atha: now; adhyātmam; with regard to instruction (through analogy) in context of the Self within; yat: that which is (known) as fact; etat: in this ; gacchati: goes (into Brahman); iva: though ; ca: and ; manah (mano): mind ; anena: because of this (Brahman) ; ca: also; etat: this Brahman ; upasmarati: remembers closely, deeply; abhīkṣṇam: always, again and again; saṅkalpah: intention, thought

atha: now; adhyātmam; with regard to instruction (through analogy) in context of the Self within; yat: that which is (known) as fact; etat: in this ; gacchati: goes (into Brahman); iva: though ; ca: and ; manah (mano): mind ; anena: because of this (Brahman) ; ca: also; etat: this Brahman ; upasmarati: remembers closely, deeply; abhīkṣṇam: always, again and again; saṅkalpah: intention, thought

atha adhyātmam yat etat gacchati iva ca manah anena ca etat upasmarati abhīkṣṇam saṅkalpah

Now Spiritual intruction in contct of the Self within That which (is known) as fact In this (world) Goes (into Brahman) though and Mind because of this (Brahman) And This Constant remembrance always whose intention, power of thought

taddha tadvanaṁ nāma tadvanamityupāsitavyaṁ sa ya etadevam் vedābhi hainam் sarvāṇi bhūtāni saṁvāñchanti

Brahman, Consciousness is certainly well known as Tadvanam, the adorable being to all as It is the indwelling Self in all beings and the goal of all beings; hence Brahman is to be worshipped and meditated upon with the name–Tadvanam. Anyone who meditates and knows Brahman in this way, thus becomes established in oneness with Brahman, Consciousness, and radiates Brahman’s sacred all-loving and all-compassionate qualities onto others, and is therefore surely loved and prayed to by all other beings.

tat : that ; ha: certainly ; tadvanaṁ: lit. adorable as being the ātman of all; nāma: known; tadvanam iti: as tadvanam; upāsitavyam: should be meditated upon, worshipped; saḥ: he , anyone; yaḥ: who; etat: this (aforesaid) ; evam: thus; veda: knows ; abhi: do ; ha: surely ; enam: to him ; sarvāṇi: all ; bhūtāni: beings ; saṁvāñchanti: pray, love.

tat : that ; ha: certainly ; tadvanaṁ: lit. adorable as being the ātman of all; nāma: known; tadvanam iti: as tadvanam; upāsitavyam: should be meditated upon, worshipped; saḥ: he , anyone; yaḥ: who; etat: this (aforesaid) ; evam: thus; veda: knows ; abhi: do ; ha: surely ; enam: to him ; sarvāṇi: all ; bhūtāni: beings ; saṁvāñchanti: pray, love.

upaniṣadam bho brūhityuktā ta upaniṣad brāhmīm vāva ta upaniṣadam-abrūmeti || 7 ||

upaniṣadam bho brūhityuktā ta upaniṣad brāhmīm vāva ta upaniṣadam-abrūmeti || 7 ||

[The disciple said:] "O Revered One, please speak about the Upaniṣad, the ultimate knowledge." [Thus, to the disciple, the Master replied:] "I have already spoken and revealed to you the Upaniṣad. I have certainly imparted to you that very Upaniṣad about Brahman, Consciousness—knowledge of the Self."

upaniṣadam: bho brūhityuktā ta upaniṣad brāhmīm vāva ta upaniṣadam-abrūma iti

upaniṣadam: bho brūhityuktā ta upaniṣad brāhmīm vāva ta upaniṣadam-abrūma iti

upaniṣadam: of the Upaniṣad; bho: O Revered One; brūhi: tell, speak; iti: so ; uktā: has been told; te : to you ; upaniṣad: upaniṣad; brāhmīm: relating to Brahman, Consciousness; vāva: certainly, indeed; te: to you ; upaniṣadam: upaniṣad; abrūma iti: we have told thus.

tasyai tapo damaḥ karmeti pratiṣṭhā vedāḥ sarvāṅgāni satyamāyatanam || 8 ||

tasyai tapo damaḥ karmeti pratiṣṭhā vedāḥ sarvāṅgāni satyamāyatanam || 8 ||

Austerity of the mind, body and senses [tapah], cessation from the sense-objects [damah], and authentic work [karma] are Its feet, the foundation on which the Upaniṣad stands firmly and becomes active. The Vedas [vedāḥ] are all Its limbs. Truth [satya] is Its abode.

tasyai: tapo damaḥ karmeti pratiṣṭhā vedāḥ sarvāṅgāni satyamāyatanam

tasyai: tapo damaḥ karmeti pratiṣṭhā vedāḥ sarvāṅgāni satyamāyatanam

tasyai: Its (of the Upaniṣad); tapah: austerity ; damah: cessation from sense-objects ; karma iti: authentic work; pratiṣṭhā: foundation, feet on which

It stands; vedāḥ: the Vedas; sarvāṅgāni: all the limbs; satyam: truth; āyatanam: abode.

Tasyai

Tasyai

Its (of the Upaniṣad)

Tapaḥ

Tapaḥ

Austerity (of mind, body, senses)

Damaḥ

Damaḥ

restraint

Karma iti

Karma iti

Action (thus)

pratiṣṭhā

pratiṣṭhā

foundation

vedāḥ

vedāḥ

The Vedas

Cessation from sense-objects

Authentic action

base

Authentic work

feet

sarvāṅgāni

sarvāṅgāni

All the limbs

satyam

satyam

Truth

āyatanam

āyatanam

abode

All body

residence

support

home

Resting place

[end of verse 4.8]

yo vā etāmevaṁ vedāpahatya pāpmānamanante svarge loke jyeye pratitiṣṭhati pratitiṣṭhati || 9 ||

Anyone who thus, truly knows and realizes this Upaniṣad, this pure source of sacred wisdom of Brahman (Consciousness), having destroyed the seed of all incompletions constituted by ignorance, becomes established in the ultimate eternal and blissful abode of Brahman, remains firmly seated in the highest space of Infinity with Brahman (living Advaita).

yah vai: anyone who; etām: this (Upaniṣad); evaṁ: thus ; veda: knows; apahatya: having destroyed; pāpmānām: sin, incompletion ; anante: eternal, limitless ; svarge: heavenly, all bliss ; loke: world, abode ; jyeye: the highest, the greatest ; pratitiṣṭhati: resides, firmly establishes, is situated ; pratitiṣṭhati: resides, establishes, is situated

yah vai

yah vai

Who Anyone who

etām

etām

This

evam

evam

Thus

veda

veda

knows

apahatya

apahatya

Having destroyed

Pāpmānām

Pāpmānām

sin

Experientially knows

Having dispelled

(seed of) incompletion

True knowledge

Having killed

Sacred knowledge

realization

Anante Svarge Loke Jyeye pratitișṭhati pratitiṣṭhati

eternal Heavenly abode The higher than all/ highest resides resides

limitless Heavenly bliss planet greatest established Firmly established

limitless Heavenly bliss planet greatest established Firmly established

endless All bliss (as per verse context) world ultimate situated situated

endless All bliss (as per verse context) world ultimate situated situated

infinite seated Firmly seated

infinite seated Firmly seated

[end of verse 4.9]

|| iti kenopniṣatsamāptā ||

|| thus ends the Kenopaniṣad ||

Śānti Mantra

oṃ āpyāyantu mamāṅgāni vākprāṇaścakśuḥ śrotram-athobalam-indriyāṇi ca sarvāṇi | sarvam brahmopniṣadam

oṃ āpyāyantu mamāṅgāni vākprāṇaścakśuḥ śrotram-athobalam-indriyāṇi ca sarvāṇi | sarvam brahmopniṣadam

Śānti Mantra

mā'haṃ brahma nirākuryāṃ mā mā brahma nirākarod-anirākarāṇamstva-nirākaraṇam me'stu | tadātmāni nirate ya upaniṣatsu dharmāste mayi santu te mayi santu ||

mā'haṃ brahma nirākuryāṃ mā mā brahma nirākarod-anirākarāṇamstva-nirākaraṇam me'stu | tadātmāni nirate ya upaniṣatsu dharmāste mayi santu te mayi santu ||

Śānti Mantra

oṃ śāntiḥ śāntiḥ śāntiḥ ||

oṃ śāntiḥ śāntiḥ śāntiḥ ||