1. Kena Upanishad_Translation_wordbyword.docx

|| Kenopanişad or Kena Upaniad||

About Ken Upanișad

Source

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

Also known as Talavakara Upanişad.

No of verses: Shanti Mantra and 34 verses.

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

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

Upanișad Sections: It is divided into 4 khaņdas, 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 Upanişad:

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 (ādeśha) 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 Uma, as the manifestation of Brahman. The fourth part deals with the 'objective' and 'subjective' way of meditating and worshipping the Brahman.

|| Kenopanișad ||

(sāmavedīya kenopanișat)

shanti mantra

(invocation mantra)

|| atha kenopnişat ||

oņ āpyāyantu mamāņgāni vākprāņaścakśuḥ śrotram-athobalam- indriyāņi ca sarvāņi | sarvam brahmopnișadam mā'ham brahma nirākuryām mā mā brahma nirākarod-anirākaraņamstva- nirākaraņam me'stu | tadātmani nirate ya upanișatsu dharmāste mayi santu te mayi santu ||

om śantiḥ śāntiḥ śāntiḥ ||

Om! May my limbs, speech, vital life-energy (prāņa), eyes (sight), ears (hearing), strength And all the senses be fully matured and be enriched [āpyāyantu] with power and energy.

All is Brahman, Consciousness that is revealed in the Upanișads. [sarvam brahmopnişadam]

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]

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

May all Dharmas, the Sacred Truths declared by Upanisads 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 upanișatsu dharmāste] May they manifest and radiate in me! [mayi santu te mayi santu]

OM. Let there be PEACE. PEACE. PEACE. [om śāntiḥ śāntiḥ śāntiḥ]

Om

āpyāyantu

mamāņgāni

vāk-prāņaś-cakśuḥ

śrotram

Om

Increasing welfare

My body

Speech, life-energy, eye

ears

Vak of Consciousness

Enriching /enrichment (āpyāyanam)

My limbs

Intrument of speech, breathing and sight

Instrment of hearing

Vibration of Consciousness

Developed/ causing to grow strong

Causing fullness

pleasing

Anything which causes good condition

atho

balam

indriyāņi

ca

sarvāņi

sarvam

also

strength

Senses

and

All

All that

therefore

vitality

Is all

likewise

everything

now

brahmopnişadam

mā

Aham

Brahma

nirākuryām

mā

brahma-upanișadam

deny

Upanișad is of the Brahman

not

I

(existence of) Brahman

Say 'no' to

not

Brahman of the Upanișad

Never

Consciousness

negate

never

Revealed by Upanişad is Brahman

Absolute Reality

May deny

reject

mā (mām)

brahma

Nirākarod (nirākarot)

anirākaraņam

astu

anirākaraņam

Onto me

Brahman

ignore

Non-seperation

Let there be

Non-seperation

Me

Consciousness

deny

Non-forgetting

Non-forgetting

Absolute Reality

rejection

Non-denial

Non-denial

separation

Not in incompletion

Not in incompletion

Non-denial

Non-denial

Non-rejection

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

lit. of me

So be it

Delighting in

Integrated and authenticially devoted to

upanișatsu

dharmāste

mayi

santu

te

mayi

In the Upanisads

By the virtues

my

Let there be

they

In me

Dwells in the Upanișads

By the sacred Truths

May become

They all

To me

May manifest

May reside/dwell

santu

om

sāņtiḥ

sāņtiḥ

sāņtiḥ

Let there be

Om

Let there be Peace

Peace

peace

May become

Sound of Cosmos

May they be

Vibration of Consciousness

May reside/ radiate

prathamaḥ khanḍaḥ ||

(first part) - 8 verses

keneșitam patati preșitam manaḥ kena prāņaḥ prathamaḥ praiti yuktaḥ | keneșitām vācamimām vadanti cakșuḥ śrotam ka u devo yunakti || 1 ||

[enquiry ... ]

1. By whom [kena] 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 [pratham prāņa] 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; isitam willed, caused ; patati: falls, flows, goes towards; preșitam: directed ; manaḥ: mind; kena: by whom ; prāņaḥ: life-energy ; prathamaḥ: first, foremost; praiti: comes forth or goes ; yuktaḥ: united with, engaged with ; kena : by whom, by whose; ișitam: will ; vācamimām: this speech ; vadanti: speaks, talks, utters ; cakșuḥ; eyes ; śrotam: ears ; kau: what, who indeed ; devo: power, divinity ; yunakti: engaged.

kene (kena)

işitam (iştam)

patati

preșitam

(pra + iștam)

manaḥ

by whom

caused

falls (thinks of)

directed

mind

by which

animated

goes towards

willed

by what

sent

Flow (towards)

Directed through whose mere will

By whose

speedy

Come to pass

sent out or off

occur

directed

move

commanded

happen

willed

express

kena

prāņāḥ

prathamaḥ

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

arrive at

fitted

enter

begin

come forth

kena

ișitam

vācam

imām

vadanti

cakșuḥ

By whom

will/willed

speech

speak

see

By which

directed

this

utter

look

By what

commanded

pronounce

sight

caused

They say

eyes

sent

sent out or off

śrotam

kau

devo (deva)

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 vācam sa u prāņasya prāņaḥ | cakșușaś-cakșur-atimucya dhīrāḥ pretyāsmāllokād-amṛtā bhavanti 2 |

Translation 1

(revelation ... )

It, Consciousness is the Ear of the ear [śrotram], the Mind of the mind [manaḥ], the Speech of the speech [väk], It indeed is the vital Life of the life-energy [pranah], and It also is the Eye of the eye [cakśuḥ]. 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 (manah, the faculty of thinking and intellect), the Speech of the speech (väk, that energy which creates the sound vibration), It indeed is the Vital Life of the life-energy (prāņah, the power of sustaining life), and It also is the Eye of the eye (caksuh, 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 [amrta bhavanti].

śrotrasya: of the ears; śrotram: ears, the instrument of hearing; manaso; of the mind; mano; mind; yad: that which is; väco: of the speech; ha: verily, indeed ; vācam: speech; sau: it again; prāņasya; of the life-energy; prāņaḥ: life-energy; cakșuș-aścakșuratimucya; dhīrāḥ: the wise, enlightened ones ; pretyā: on leaving , after death ; asmāt - from this; lokād: (ephemeral) world; amrtā: immortal, deathless ; bhavanti: become.

śrotrasya

śrotram

manaso

mano

yad (yat)

vāco

of the ears

Ears

of the mind

mind

That which is

of the speech

That by which one hears

Of the internal organ

Mind and intellect, both implied there (the faculty of thinking, determination)

that

The intrument of hearing

ha

vācam

sau

prāņasya

prāņaḥ

cakșuș

verily

speech

It again

of the life-energy

life-energy

eyes

ofcourse

Organ of speaking

It also

Life

then

(an exclamation)

indeed

cakșur

atimucya

dhīrāḥ

pretyā

asmāt

Lokāt (lokāḥ)

Of the eyes

Liberating them

Wise being, man of realization

on leaving

In this

world

Freeing them

Realized one

after death

From this

abode

Having given up self-identification with senses

Enlightened being

of having done

Ephemeral world

Liberate by completing with the senses

One with great endurance power

On separating or leaving from the body

Sense-life

Having relenquished

One with Courageous, undisturbed inner space

On dying

World of senses

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

On rising

amṛtā

bhavanti

immortal

becomes

Eternal life

transforms

[space of eternal oneness]

deathless

na tatra cakșurgacchati na vāg gacchati no manaḥ na vidmo na vijānīmo yathaitadanuśișyāt

anyadeva tadviditādatho aviditādadhi

iti śuśruma pūrveșām ye nastad vyācacakșire | | 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; cakșuḥ: eyes; gacchati: goes; na: not; vāk: 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; vidität: from the known; altho: also; aviditāt: from the unknown; adhi: beyond, superior; iti: thus; śuśruma: heard, listened; pūrveșām: from the ancients (masters); ye: they; nah: to us; tat: that; vyācacakșire; revealed and explained

na

tatra

cakșur (cakșuḥ)

gacchati

na

vāg (vāk)

not

there

eye

goes

not

speech

therein

Organ of sight (object of seeing)

In that case

gacchati

No (na)

manaḥ

na

vidmaḥ

na

goes

not

Mind and intellect

not (do not)

know

not

mind

understand

did know

Vijānīmo (vijānimaḥ)

yatha

etat

anuśișyāt

anyad (anyat)

eva

understand

whatever

this

Should or can be taught

other

verily

know

As

Should be educated

distinct

surely

We know

how

tad (tat)

viditād

(viditāt)

atho

aviditād

(aviditāt)

adhi

iti

that

From the Known

likewise

To the unknown

beyond

thus

understood

next

Without the knowledge of

above

therefore

perceived

therefore

superior

agreed

also

Known as

śuśrama

pūrveșām

ye

nas (naḥ)

tad (tat)

vyācacakșire

heard

From the ancients (masters)

they

To us

that

Revealed and explained

listened

of the ansectors

taught

Of our predecessors

told

transmitted

yad-vācānabhyuditam yena vāgabhyudyate tadeva brahma tvam viddhi nedam yadidamupāsate | | 4 |

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.

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

yad (yat)

vācā

na

anabhyuditam

yena

vāg (vāk)

That (which)

speech

not

not express

That By which

voice

not illumine

Because of which

speech

not reveal

abhyudyate

tad (tat)

eva

brahma

tvam

viddhi

Is illumined

That

alone

Consciousness

you

Know it

Is expressed

That Reality

only

Absolute Truth

You may know

Is revealed

So

Supreme Spirit

understand

Just so

Reality

Must know

exactly

Supreme Self

indeed

Cosmic Spirit

na

idam

yad (yat)

idam

upāsate

not

this

Which is

This

worship

what

This (limited object)

Be engaged in

cherish

Abide in

Meditate on

yanmanasā na manute yenāhur-mano matam tadeva brahma tvam viddhi nedam yadidamupāsate || 5 ||

translation 1

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].

translation 2

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, idam: this ;upāsate: worship

yad (yat)

manasā

na

manute

yena

Ahur (āhuḥ)

that which

by the mind and intellect (internal organs of perception)

not

thought of

By which

It is said,

That light of Consciousness

With mind

Do not

Think or cognize

They say

what

comprehend

mano

matam

tad (tat)

eva

brahma

tvam

Thought of

Thought of

That

alone

Consciousness

You

Is cognized

only

Absolute Truth

So

Supreme Spirit

Just so

Reality

exactly

Supreme Self

indeed

Cosmic Spirit

viddhi

na

Idam

yad (yat)

Idam

upāsate

Know

not

This

That which

This

worship

Be engaged in

cherish

Abide in

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

yaccakşuşā na paśyati yena cakşūmși payati tadeva brahma tvam viddhi nedam yadidamupāsate || 6 ||

Translation 1

That which is not seen by the eye [caksus], 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 [caksus], 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; caksuşā: eyes ; na: not; paśyati: see; yena: by which; caksūmși: acivities of the eyes , sight ;paśyati : see; tad: that Reality ;eva: alone; brahma: brahma, Consciousness ; tvam: you ; viddhi: know; na: not; idam: this; yat; by which; idam: this (limited object); upāsate: is worshipped

yat cakşuşā na paśyati - That which is not seen by the eye [cakșus]

yena cakşūmși paśyati - but by which the eye is able to see and perceive

tad-eva brahma tvam viddhi - you must know That Reality alone as Brahman, Consciousness

na idam yad idam upāsate - not this which is worshipped and cherished here as this (object).

yad (yat)

cakșușā

Na

paśyati

yena

cakșūmși

That which is

By the eye

not

see

By which

sight

With the sight

paśyati

tad (tat)

eva

brahma

tvam

viddhi

see

That

alone

Brahman

You

know

Able to see

only

Consciousness

Known as

So

Absolute Truth

Just so

Supreme Spirit

exactly

Reality

indeed

Supreme Self

Cosmic Spirit

na

Idam

yad (yat)

Idam

upāsate

not

this

that which

this

worship

Be engaged in

cherish

Abide in

yacchrotreņa na śṛņoti yena śrotramidam śrutam tadeva brahma tvam viddhi nedam 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.

yac (yat): by which; śrotrena: with the ear; na - not; śrņoti - 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

yat (yac)

śrotrena

na

śrņoti

yena

śrotram

That which is

ear

Not

Heard/hears

By which

hearing

Organs of listening/hearing

cannot

Listened/listens

idam

śrutam

tad

eva

brahma

tvam

this

Able to hear

That (Truth)

alone

Brahman

you

Able to listen

That (Reality)

only

Consciousness

So

Absolute Truth

Just so

Supreme Spirit

exactly

Reality

indeed

Supreme Self

Cosmic Spirit

viddhi

na

idam

yad (yat)

idam

upāsate

This

Not

this

That which

this

worship

Be engaged in

cherish

Abide in

yatprāņena na prāņiti yena prāņaḥ praņīyate

tadeva brahma tvam viddhi nedam yadidamupāsate || 8 ||

Translation 1

That which one breathes not with the breathing, but by which the breath in-breathes the vital life-energy [prāņa], being impelled by that Source of Life-you must know That Reality alone as Brahman, Consciousness, and not this which is worshipped and cherished here as an object.

Translation 2

That which cannot be smelled or perceived by the organ of smell, the breath; but by which the organ of smell [prāņah] is impelled to smell an object-you must know That Reality alone as Brahman, Consciousness, not this which is worshipped and cherished here as an object.

yat: that which; prānena; by life, by breath; na - not; prāņiti: does not smell; yena: by which (caused); prānaḥ: life-energy (the organ of smell) ; praņīyate: impelled to in-breathe ; tad: that ; eva: alone ; brahma: Consciousness, Reality; tvam: you; viddhi: know; na: not ; idam: this; yad: by which; idam: this ; upāsate: worship, cherish

yat

prāņena

na

prāņiti

yena

prāņaḥ

That which

With breathing

not

One breathes

By which

Life-energy in vital air

With breath

never

One smells

Breath of life

By the breath

By (vital) life-energy

By the organ of smelling

praņīyate

tad (tat)

eva

Brahma

tvam̧

viddhi

Act of breathing

That

alone

Brahman

You

know

Breathing conducts

That Truth/Reality

only

Consciousness

in-breathed

So

Absolute Truth

Is impelled to smell or breathe

Just so

Supreme Spirit

exactly

Reality

indeed

Supreme Self

Cosmic Spirit

na

idam

yad (yat)

idam

upāsate

not

this

By which

this

worship

cherish

iti prathamaḥ khanḍah

[end of prathamaḥ khandaḥ]

dvitīyaḥ khanḍaḥ

(second part) - 5 verses

yadi manyase suvedeti dabhramevāpi nūnam tvam vettha brahmaņo rūpam | yadasya tvam yadasya deveșvatha nu mīmāmsyameva te manye viditam || 1||

Translation 1

[Master says:] 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 [mīmāmsyam] by you.

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

Translation 2

[Master says:] If you think, 'I know (Brahman) well enough [manyase suveda iti]', then you certainly have known but very little expression of Brahman's true nature and form that It radiates in

you, the human and the little expression that It radiates among the Gods too. Therefore, Brahman, the Absolute Truth, even now, is still to be sincerely enquired into, contemplated and intranalyzed [mīmāmsyam] 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 ; nūnam; certainly, surely; tvam: you; vettha: know ; brahmaņo: Brahman, Consciousness ; rūpam: form or expression ; yat: that, whatever is; asya: Its ; tvam: yourself ; yat: what, whatever; asya: is ; deveșvu; in the Gods ; atha: now; nu: therefore surely ; mīmāmsyam; contemplated upon; eva: still; te: they, them ; manye: I think ; viditam: know.

[Imp Note: Although the disciple had listened to the Guru and was intellectually convinced of the truth of his words-that is he had the objective knowledge, it was now necessary for him to prove by his own subjective experience of what he had heard. Guided by the Guru, he looked within himself through meditation on the meaning and essence of Brahman; and having gained a new vision, he approached the Guru once more ... ]

yadi

manyase

suvedeti

suveda + iti

dabhram

eva

api

if

You think

know it very well

very little

certainly

also

understand it very well

Very little (or not at all)

also

moreover

Now rightly

Very slightly

only

surely

indeed

At all

nūnam̧

tvam

vettha

brahmaņo

rūpam̧

yadasya

indeed

you

know

Brahman

form

That which + of this

surely

yourself

Whatever (you) know

Consciousness

True nature

With which

certainly

Absolute Truth

Form, expression

By whom + this

Because of this

Whatever It is

tvam

yadasya (yat + asya)

deveşu

atha

nu

mīmāmsyam

you

That which + of this

of Gods, devas or deities

And therefore

Surely

Contemplate on (to intranalyze)

ourself

With which

Of forces of nature, Gods

now

At once

Sincerely Enquiry on

By whom + this

Of divine

So now

Because of this

indeed

Whatever It is

certainly

eva

te

manye

viditam

really

they

I think

understand

certainly

For you

informed

Like this

By you

perceived

thus

Known

alone

learnt

still

[end of verse 2.1]

[Guru: 'How is Brahman known to you?']

[Disciple answers .... ]

naham 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 nah 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 principle; veda: known ; tat : that; veda: knows ; no: not ; na: not ; veda iti: as the known ; veda: knows ; ca: and

na

aham

manye

suveda

iti

no

Not

I

think

easy to be found or obtained

this

and not

deeply versed science

This Brahman

not

Know very well

This Consciousness

do not

na

veda

iti

veda

ca

yaḥ (yo)

not

known

it

knows

and

Who

know

do know or cognize

vedic principles

all knowledge

True and scared knowledge

naḥ (nas)

tad (tat)

veda

tad (that)

veda

no

Onto us

that

know

That Consciousness

know

Not

Among us

About that subject or principle

na

veda

iti

veda

ca

not

knows

Brahman, Consciousness

know

and

thus

[end of verse 2.2]

[note: end of conversation between Master and disciple. Now Śruti is narrating ... ]

yasyāmatam tasya matam matam yasya na veda saḥ avijñātam vijānatām vijñātmavijānatām || 3||

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 ; amatam: not known ; tasya: by him, by whom ; matam: known , cognized, understand ; matam: known ; yasya: by whom ; na: not; veda: known, cognized ; saḥ: him ; avijñātam: unknown, knows not; vijānatām: who knows, wise knowers; vijñātam: who knows; avijānatām: unknown, knows not, ignorant

yasya

amatam

tasya

matam

matam

yasya

One who

Idea/opinion

his

comprehend

comprehend

One who

By whom

Not perceivable

Of him/that

perceive

perceive

Of whom

Of which

Not approved of

for him

Approved of

Approved of

Of which

anyone

Not comprehend

upon him

Idea/opinion

Idea/opinion

anyone

To whom

Not known

To him

known

known

By whom

na

veda

saḥ

avijñātam

vijānatām

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 matamamrtatvam hi vindate

ātmanā vindate vīryam vidyayā vindate 'mrtam || 4 ||

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 [amrta], the true nature of Atman.

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 [amrtatvam]-existence in one's own Self.

By Atman, Self is attained real strength, the space of powerfulness [vīryam] by identifying oneself with the Infinite Self, the power of Consciousness. And by Vidya, Complete Knowledge of the Self is experienced Immortality [amrta], 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 ; amrtatvam: immortality ; hi: truly, certainly ;vindate: attains, experiences ; ātmanā: ātman, self ;vindate: attain, experience ;vīryam: strength, powerfulness ; vidyayā: by knowledge of the Self ; vindate: experiences ; amrtam:

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

pratibodha

viditam

matam

amrtatvam

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

ātmanā

vindate

vīryam

vidyayā

vindate

amṛtam

Soul

enjoys

potency

By knowledge (of Self)

enjoys

Nectar of immortality

Self

achieves

Power(s)

By transcendental knowledge

achieves

deathlessness

Power of Consciousness

(Shankara bhasya)

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

By science

experiences

Space of powerfulness

enjoys

[end of verse 2.4]

iha cedavedīdatha satyamasti na cedihāvedīnmahatī vinașțiḥ |

bhūteșu bhūteșu vicitya dhīrāḥ pretyāsmāllokādamṛtā bhavanti || 5

Translation 1

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. [amrta 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. [amrta bhavanti].

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

Iha

Cet

Avedīt

Atha

Satyam

asti

Here

If

known

then

Truth

is

na

cet

iha

avedīn (avedīt)

mahati

vinașțiḥ

Not

if

here

Known

Great

Destruction (birth, old age, death)

annihilation

bhūteșu

bhūteșu

vicitya

Dhīraḥ

Pretya

asmāt

In all

In beings

Having realized

Wise being, man of realization

rising

From this

Realized one

leaving

Enlightened being

Having gone

One with great endurance power

relenquish

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

Ephemeral world (of ignorance)

deathless

World (of senses)

eternal

Brahman, Consciousness (as per context)

[end of verse 2.5]

iti kenopanişadi dvitiyaḥ khandah |

thus ends the second part of Keno Upaņisad

tṛitīyaḥ khanḍaḥ

(third part) - 12 verses

[Brahman, Consciousness Appears As Yaksa]

brahma ha devebhyo vijigye tasya ha brahmaņo vijaye devā

amahīyanta | ta aikșantāsmākamevāyam vijayo'smākamevāyam 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; devebhyah; for the Gods; vijigye: won a victory; tasya: of that; ha: became; brahmaņo: of the Brahman; vijaye: in the victory; devāḥ: gods; amahīyanta: elated; te (ta): they; aikșanta: thought; asmākam: ours; eva: indeed; ayam: this ; vijayaḥ: victory; asmākam: ours; eva; really, verily ; ayam: this ; mahimā: glory, greatness; iti: thus.

Brahma

Ha

Devebhyaḥ

Vijigye

Tasya

Ha

Brahman

It is said

for the Gods

won a victory

of that

became

Consciousness

brahmaņo

vijaye

devāḥ

amahīyanta

te (ta)

aikșanta

of the Brahman

in the victory

Gods (of senses)

elated

They

thought

asmākam

eva

ayam

vijayaḥ

asmākam

eva

Ours

indeed

This

Victory

Ours

indeed

alone

alone

surely

Surely/verily

really

really

Ayam

mahimā

this

glory

greatness

taddhaișām vijājñau tebhyo ha prādurbabhūva | tanna vyajānata kimidam yakşamiti || 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 [yaksah] is this?' they thus said.

tat: that; ha: then; eșām: their; vijājñau: knew, understood; tebhyaḥ: to them; ha: indeed ; prādurbabhūva: appeared, manifested; tat (tan): that; na: not ; vyajānata: know, understand; kim: what ; idam: this; yaksam; divine, wonderful being, spirit ; iti: thus.

tat

Ha

Eșām

vijājñau

tebhyaḥ

ha

That

then

their

knew

To them

then

Of course

understood

Of course

verily

verily

indeed

indeed

Ah!

Ah!

prādurbabhūva

tat (tan)

na

vyajānata

kim

idam

appeared

That

Not

know

What

this

manifested

understand

Became visible

yakșam

iti

Divine Being

thus

Divine Spirit

Celestial Being

Mysterious Being

te'gnim-abruvañ-jātaveda etadvijānīhi kimetad-yakșamiti tatheti || 3 ||

They said to Agni (Fire): 'O Jatavedas (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; jātaveda: O Agni, Fire God (all-knower) ; etat: this ; vijānīhi: find out ; kim: what, who ;etat: this ; yaksam: Spirit, Divine being ; iti: thus ;tathā: yes; iti: so (said Agni).

Te

Agnim

abruvañ

jātaveda

etat

vijānīhi

They

Agni, fire God

Said

O Agni, All knower

This

Find out, know thoroughly

Omniscient

ascertain

investigate

observe

Kim

Etat

Yakşam

Iti

Tathā

iti

What

This

Celestial , Divine Being

Thus

Yes, so be it

Thus (said)

Mystical Being

[end of verse 3.3]

tadabhyadravat 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; abhyadravat: 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

tat

abhyadravat

tam

abhyavadat

kaḥ

asi

To that

Run towards

Him

asked

Who

Are you

Onto that

hastened

iti

Agniḥ (agnir)

Vai

Aham

Iti (itya)

abravīt

Thus

Fire god, wind energy

verliy

I

Thus

said

Surely/indeed

By name

Jātaveda

vai

Aham

Asmi

iti

All-knowing

known

I

Am

So

Name of Fire God, Agni precedes all deities

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

[end of verse 3.4]

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

Yakşa (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

In that

By you

potency

So it seems

Also

then

You/yourself

glory

SO

even

therein

Within you

strength

In this manner/way

too

And so forth

Idam

Sarvam

daheyam

Yat

Idam

pṛthivyām

iti

This

All

Can burn

whatever

This

On earth

thus

everything

scrotch

Consume in flames

[end of verse 3.5]

tasmai tṛņam nidadhāvetad daheti | tadupapreyāya sarvajavena tanna śaśāka dagdhum sa tat eva nivavṛte naitadaśakam vijñātum yadetadyakșamiti || 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, Yaksa is."

tasmai: before him, to him; trnam: 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; nivavrte: returned, withdrew ; na: not; etat: this; aśakam: succeed ; vijñātum: in knowing fully ; yat: as to what ; etat: this ; yaksam: divine being; iti: thus.

tasmai

tṛņam

nidadhau

etat

daha

iti

tat

To him

Straw, blade of grass

placed

This

Burn

Thus, in my front

That

out

Lay down

upapreyāya

sarvajavena

tan (tat)

na

śaśāka

dagdhum

saḥ

approached

in all speed

That

Not

suceed

To burn

He (agni)

went near

rush

Able to

To consume

towards

tataḥ

eva

nivavṛte

na

etat

aśakam

vijñātum

SO

indeed

returned

not

This

Succeed

In knowing fully

From them

also

withdrew

ascertain

yat

etat

yakșam

iti

What

This

Divine being

thus

Spirit

Celestial being

[end of verse 3.6]

atha vāyumabruvan vāyavetad-vijānīhi kimetad-yakșamiti tatheti || 7 |1

Then they, the Gods of senses, said to Väyu (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.'

atha: then ; vāyum: to vāyu, wind god ; abruvan: (gods) said ; vāyo: O Vāyu (lit. one that moves); etat: this ; vijānīhi: find out thoroughly ; kim: what ; etat: this ; yaksam: divine, celestial being; iti: thus; tathā iti: yes, so be it, agreed

Atha

vāyum

abruvan

vāyo

etat

vijānīhi

kim

Then

To wind god

Said (the Devas)

O Vāyu

This

Find out thoroughly

what

know

asertain

etat

Yakşam

Iti

Tathā

iti

This

Divine being

Thus

Yes, So Be it

Thus (said)

Spirit

Celestial being

[end of verse 3.7]

tadabhyadravat tamabhyavadat ko'sīti vāyurvā ahamasmītyabravīn- mātariśvā vā ahamasmīti | | 8 ||

He, Väyu 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: that; abhyadravat: ran towards; tam (tat): that ; abhyavadat: (the being) asked; kaḥ: who; asi: is ; iti: are you ; vāyuḥ (vāyur): wind ; vāi: famous ; aham: I; asmi-iti: I am; abravīn (abravit): he replied; mātariśvā: life-energy that moves and expands itself in space; vā (vai): verily ; aham: I; asmi: am; iti: thus.

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

1

Am

thus

[end of verse 3.8]

tasmiņstvayi kim vīryamityapīdam sarvamādadīya yadidam pṛthivyāmiti || 9 ||

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."

tasmiņ: It being so; tvayi: in you (of such fame); kim: what ; vīryam: power ; iti: thus ; api: indeed ; idam: this; sarvam: all, everything ; ādadīya: I can take up, blow away ; yat: what, whatever; idam: this, there is ; prthivyām: on earth ; iti: so (he replied)

tasmin

tvayi

kim

vīryam

Iti

api

It being so

In you

What

power

thus

indeed

In that

By you

potency

So it seems

Also

then

You/yourself

glory

SO

even

therein

Within you

strength

In this manner/way

too

And so forth

Idam

Sarvam

Ādidīya

Yat

Idam

pṛthivyām

iti

This

All

Carry off

whatever

this

On this earth

So (he replied)

everything

Blow away

There is

tasmai tṛņam nidadhāvetad-ādatsveti tadupapreyāya sarvajavena tanna śaśākādātum sa tat eva nivavrte naitadaśakam vijñātum yadetadyakşamiti || 10 ||

It, Brahman put a straw, a blade of grass before him and said: "Carry this and blow this off." He, Väyu, 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, Yaksa is."

tasmai: before him; trnam: straw, blade of grass ; nidadhau: placed ; etat: this, mere straw; ādatsva: take up, blow off; iti: thus, then ; tat: that (wind); 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; nivavrte: returned, withdrew ; na: not; etat: this; aśakam: succeed ; vijñātum: in knowing fully ; yat: as to what ; etat: this ; yaksam: divine being; iti: thus, then.

tasmai

tṛņam

nidadhau

etat

ādatsva

iti

tat

To him

Straw, blade of grass

placed

This

Take up

Thus, in my front

That (wind)

out

Blow off

Lay down

upapreyāya

sarvajavena

tan (tat)

na

śaśāka

ādātum

saḥ

approached

in all speed

That

Not

suceed

To take up

He (agni)

went near

rush

Able to

To blow away

towards

tataḥ

eva

nivavṛte

na

etat

aśakam

vijñātum

SO

indeed

returned

not

This

Succeed

In knowing fully

From them

also

withdrew

ascertain

yat

etat

yakşam

iti

What

This

Divine being

thus

Spirit

Celestial being

[end of verse 3.10]

atha-indram-abruvan maghavann-etad-vijānīhi kimetad-yakșamiti 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, Yaksa 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; yaksam: Divine being; iti: thus ; tathā: yes; so be; iti: thus (spoke); tat: that; abhyadravat: he

ran; tasmāt; from him; tirodadhe: It disappeared, vanished (from sight)

atha

indram

abruvan

maghavan

etat

vijānīhi

Then

Indra, chief of Gods (of senses)

(the gods) said

Worshipful One

This

find out thoroughly

King of heaven

One with strength

find

kim

etat

yakşam

iti

tathā

iti

What

this

Celestial , Divine Being

Thus

Yes, so be it

thus

Mystical Being

tat

abhyadravat

tasmāt

tirodadhe

That

He approached and ran

From him

It unmanifested

Disappeared

Vanished from sight

[end of verse 3.11]

sa tasminn-evākāśe striyamājagāma bahuśobhamānām-umām haimavatīm tām hovāca kimetad-yakșamiti || 12 ||

[narrative note: Then, in that very space, Indra remained and did manana, contemplated in his mind, what this Yaksa is? Unlike Agni, Vāyu, he did not return back, but remained at that same space, devoted to knowing the Truth of Brahman, that he had witnessed as the power of Yaksa. Understanding his sincerity, Brahman appeared as Devi Umā, the knowledge and energy of Brahman.]

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).

He (Indra) approached Her, Devi Uma and said: 'Please tell me,

what is this wonderful, divine being, Yaksa? Who could this Yaksa be, who showed Itself and then disappeared?'

sa: He (Indra) ; tasminn: in that ; eva: very; akāśe: space; striyam: woman ; ājagāma: came upon; bahu-śobhamānām: wondrously beautiful, exceedingly graceful (energy of Brahman); umām: Devi Umā; haimavatīm: well-adorned with golden ornaments, daughter of Haimāvat (Himālayas); tām: to Her; hovāca: said ; kim: what; etat: this; yaksam: celestial, divine being ; iti: thus

sa

tasmin

eva

akāśe

striyam

ājagāma

He

In that

very

space

woman

Came upon

It being so

alone

then

therein

bahu-śobhamānām

umām

haimavatīm

tām

ha + uvāca

(hovāca)

kim

wondrously beautiful, exceedingly graceful

Devi Umā

Daughter of Haimavat, Himalayas

said

Said

what

Bright (śobha)

Consort of Mahādeva

Brahmavidyā

Etat

yakșam

iti

this

celestial, divine being

thus

spirit

Supernatural mystical being

[end of verse 3.12]

iti kenopanişadi tritīyaḥ khandah ||

|| thus ends the third part of Kenopanisad ||

caturataḥ khanḍaḥ

(fourth part) - 9 verses

sā brahmeti hovāca brahmaņo vā etadvijaye mahīyadhvamiti tato haiva vidāmcakāra brahmeti || 1 ||

She, Devi Uma 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 Yakşa).

sā: she, Umā; brahma iti: Brahman, Consciousness It was; ha uvāca: said; brahmaņo: of the Brahman, Consciousness; vā (vai): indeed ; etat: in this way; vijaye: in the victory; mahīyadhvam: became elated and attained glory; iti: thus ; tato (tataḥ): from that; ha eva: alone ; vidāmcakāra: he learned, he knew; brahma iti: that It was Brahman

sā

brahma iti

ha uvāca

brahmaņo

vā (vai)

etat

vijaye

She (Umā)

Brahman, Consciousness It was

said

of the Brahman, Consciousness

indeed

In this way

in the victory

spoke

certainly

mahīyadhvam

iti

tato (tataḥ)

ha eva

vidāmcakāra

brahma iti

became elated

Thus

From that

Alone

He learned

It was Brahman

Attained glory

He knew

[end of verse 4.1]

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

Therefore, indeed, these gods, namely Agni, Väyu 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 ; devā: 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; nedișțham: nearest; pasparśuḥ: touched ; te: they ; hy (hi): indeed; enat: this; prathamo (prathamaḥ): first; vidāmcakāra: 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 (hi)

enan (enat)

nedișțham

Since

Agni

Vāyu

Indra

indeed

this

Nearest space

Fire energy

Wind energy

Chief of gods

Closest space

Chief of divine energies

pasparśuḥ

te

hy (hi)

enat

prathamo (prathamaḥ)

vidāmcakāra

brahma iti

Touched

They

indeed

This

First

Learnt, knew

It as Brahman

[end of verse 4.2]

tasmādvā indro atitarāmivānyān devān sa hyenannedișțham pasparśa sa hyenat 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); nedistham: nearest, closest ; pasparśa: touched; saḥ: he; hi: indeed; enat: this ; prathamo: first: vidāmcakāra: learnt, knew ; brahma iti: it as Brahman

tasmāt

va

Indro

atitarām iva

anyān

devān

sa

Therefore

Even (excel)

Indra, chief of gods

Suprassed greatly

Other

Gods (of senses)

he

certainly

hy (hi)

Enan (enat)

nedișțham

pasparśa

saḥ

hi

enat

Indeed

This

nearest

Touched

He

Indeed

this

closest

prathamo

vidāmcakāra

brahma iti

first

learnt

Brahman, Consciousness It is

foremost

knew

[end of verse 4.3]

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

tasyaișa ādeśo yadetad-vidyuto vyadyutadā itīnnyamīmișadā ityadhidaivatam || 4 ||

This is the instruction of the Brahman (Consciousness) through the analogies [adesaḥ]. 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.]

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

Tasya

Eșaḥ

Ādeśo

Yat

Etat

Vidyutaḥ

vyadyutat

Of It, Brahman

this

Instruction thrugh analogy

That

Truth which

From the lightening

That flash (of lightening)

teaching

Spiritual intruction

ā

Iti

nyamīmișad

ā

Iti

adhidaivatam

and

Just as

act of winking,

and

Just as

Divine context, gods or cosmic powers

Ah (exclamation)

thus

blinking

Ah (exclamation)

thus

The controlling cosmic powers

Shutting opn and close

Governing all the gods

[end of verse 4.4]

athādhyātmam yadetad-gacchatīva ca mano'nena caitadupasmarati abhīkșņam saṅkalpaḥ || 5 ||

Now is the instruction through the analogy in the individual context of the Self within [adhyätmam]. 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 [sankalpaḥ].

[Note: In the Divine context, Adhidaivatam, the Brahman has the attributes of revealing Itself quickly like a lightening and blinking. And in the context of the Soul or Self, it has the attribute of manifesting Itself simultaneously with the states of the mind. This is the instruction of Brahman through illustrative analogy.]

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; manaḥ (mano): mind ; anena: because of this (Brahman) ; ca: also; etat: this Brahman ; upasmarati: remembers closely, deeply; abhīkșņam: always, again and again; saṅkalpaḥ: intention, thought

atha

adhyātmam

yat

etat

gacchati

iva

ca

Now

Spiritual intruction in contect of the Self within

That which (is known) as fact

In this (world)

Goes (into Brahman)

though

and

whatever

who

manaḥ

anena

ca

etat

upasmarati

abhīkșņam

saṅkalpaḥ

Mind

because of this (Brahman)

And

This

Constant remembrance

always

whose intention, power of thought

remembers closely, deeply

Again and again

Whose determination

Whose decision

Whose motivation, desire

[end of verse 4.5]

taddha tadvanam nāma tadvanamityupāsitavyam sa ya etadevam vedābhi hainam sarvāņi bhūtāni samvāñchanti | | 6 ||

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 ; tadvanam: 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 ; sarvāņi: all ; bhūtāni: beings ; samvāñchanti: pray, love.

tat

ha

tadvanam

nāma

tadvanam iti

upāsitavyam

that

certainly

[tasya: his; vanam: adorable]

Name

As Tadvanam

Meditated upon

Object of adoration

Worshipped on

Goal of all beings

saḥ

yaḥ

etat

evam

veda

abhi

He

who

This (aforesaid)

Thus

Knows

As they do

anyone

ha

enam

sarvāņi

bhūtāni

samvāñchanti

surely

To him

All

beings

Loving

desiring or wishing

Prayed

[end of verse 4.6]

upanișadam bho brūhityuktā ta upanișad brāhmīm vāva ta upanișadam-abrūmeti || 7 ||

[The disciple said:] "O Revered One, please speak about the Upanișad, the ultimate knowledge."

[Thus, to the disciple, the Master replied:] "I have already spoken and revealed to you the Upanisad. I have certainly imparted to you that very Upanisad about Brahman, Consciousness-knowledge of the Self."

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

upanișadam

bho

brūhi

iti

uktā

te

Of the Upanișad

O Revered One

speak

SO

Has been told

To you

O Dear One

tell

Onto you

Oh!

reveal

they

Hey (exclamation used in calling a person)

talk

upanișad

brāhmīm

vāva

te

upanișadam

abrūma iti:

Upanișad

Relating to Brahman, Consciousness

certainly

To you

Upanișad

We had told thus

About the Brahman

indeed

[end of verse 4.7]

tasyai tapo damaḥ karmeti pratișțhā vedāḥ sarvāñgāni satyamāyatanam || 8 ||

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

abode.

tasyai: Its (of the Upanisad); tapaḥ: austerity ; damaḥ: cessation from sense-objects ; karma iti: authentic work; pratișțhā: foundation, feet on which It stands; vedāḥ: the Vedas; sarvāñgāni: all the limbs; satyam: truth; āyatanam: abode.

Tasyai

Tapaḥ

Damaḥ

Karma iti

pratișțhā

vedāḥ

Its (of the Upanișad)

Austerity

(of mind, body, senses)

restraint

Action (thus)

foundation

The Vedas

Cessation from sense-objects

Authentic action

base

Authentic work

feet

sarvāñgāni

satyam

āyatanam

All the limbs

Truth

abode

All body

residence

support

home

Resting place

[end of verse 4.8]

yo vā etāmevam vedāpahatya pāpmānamanante svarge loke jyeye pratitișthati pratitișțhati || 9 ||

Anyone who thus, truly knows and realizes this Upanisad, 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 (Upanișad); evam: thus ; veda: knows; apahatya: having destroyed; pāpmānam: sin, incompletion ; anante: eternal, limitless ; svarge: heavenly, all bliss ; loke: world, abode ; jyeye: the highest, the greatest ; pratitișthati: resides, firmly establishes, is situated ; pratitișțhati: resides, establishes, is situated

yaḥ vai

etām

evam

veda

apahatya

Pāpmānam

Who

This

Thus

knows

Having destroyed

sin

Anyone who

Experientially knows

Having dispelled

(seed of) incompletion

True knowledge

Having killed

Sacred knowledge

realization

Anante

Svarge

Loke

Jyeye

pratitișthati

pratitișthati

eternal

Heavenly

abode

The higher than all/ highest

resides

resides

limitless

Heavenly bliss

planet

greatest

established

Firmly established

endless

All bliss (as per verse context)

world

ultimate

situated

situated

infinite

seated

Firmly seated

[end of verse 4.9]

|| iti kenopnișatsamāptā ||

thus ends the Kenopanisad ||

Śānti Mantra

oņ āpyāyantu mamāņgāni vākprāņaścakśuḥ śrotram-athobalam- indriyāņi ca sarvāņi | sarvam brahmopnișadam mā'ham brahma nirākuryām mā mā brahma nirākarod-anirākaraņamstva- nirākaraņam me'stu | tadātmani nirate ya upanișatsu dharmāste mayi santu te mayi santu ||

om śantiḥ śāntiḥ śāntiḥ ||