1. Kena Upanishad

[ Sutra 1.1 ]

केनेषितं पतति प्रेषितं मनः ।
केन प्राणः प्रथमः प्रैति युक्तः । केनेषितां वाचमिमां वदन्ति । चक्षुः श्रोत्रं क उ देवो युनक्ति ॥1.1॥

keneṣitaṁ patati preṣitaṁ manaḥ |
kena prāṇaḥ prathamaḥ praiti yuktaḥ | keneṣitāṁ vācamimāṁ vadanti | cakṣuḥ śrotraṁ ka u devo yunakti ॥1.1॥

— Translation from Aurovindo (Hindi) — किसके द्वारा प्रेषित यह मन बाणवत् अपने लक्ष्य पर जाकर गिरता है? किसके द्वारा नियुक्त प्रथम प्राण अपने पथ पर आगे बढ़ता है? किसके द्वारा प्रेरित है यह वाणी जिसे मनुष्य बोलते हैं? कौन है वह देव जिसने चक्षु और कर्ण को उनकी क्रियाओं में नियुक्त कर दिया है? ॥1.1॥

— Translation from Aurovindo (English) — By whom missioned falls the mind shot to its mark? By whom yoked moves the first life - breath forward on its paths? By whom impelled is this word that men speak? What god set eye and ear to their workings? ॥1.1॥

— Translation from Vidyavachaspati V. Panoli — Wished by whom is the mind directed to fall (on its objects)? Directed by whom does the foremost vital air move? By whom is wished this speech which the people utter? Who is the radiant being that unites the eye and the ear (with their objects)? ॥1.1॥

· · ·

[ Sutra 1.2 ]

श्रोत्रस्य श्रोत्रं मनसो मनो यत् । वाचो ह वाचं स उ प्राणस्य प्राणः।चक्षुषश्चक्षुरतिमुच्य धीराः । प्रेत्यास्माल्लोकादमृता भवन्ति ॥1.2॥

śrotrasya śrotraṁ manaso mano yat | vāco ha vācaṁ sa u prāṇasya prāṇaḥ | cakṣuṣaścakṣuratimucya dhīrāḥ | pretyāsmāllokādamṛtā bhavanti ॥1.2॥

— Translation from Aurovindo (Hindi) — २. वह जो हमारे श्रवण का श्रवण है, हमारे मन का जो मन है, हमारी वाणी के पीछे जो वाक् है, वही हमारे प्राण का प्राण है तथा हमारे चक्षु का चक्षु है । ज्ञानी पुरुष इससे परे पहुँचकर मुक्त हो जाते हैं तथा इस लोक से प्रयाण करके वे अमर हो जाते हैं ॥1.2॥

— Translation from Aurovindo (English) — That which is hearing of our hearing, mind of our mind, speech of our speech, that too is life of our life -breath and sight of our sight. The wise are released beyond and they pass from this world and become immortal. ॥1.2॥

— Translation from Vidyavachaspati V. Panoli — Because He is the ear of the ear, the mind of the mind, the speech of speech, the vital air of the vital air, and the eye of the eye, the wise, freeing themselves (from the identity with the senses) and renouncing the world, become immortal. ॥1.2॥

· · ·

[ Sutra 1.3 ]

न तत्र चक्षुर्गच्छति न वाग्गच्छति नो मनोन विद्मो न विजानीमो यथैतदनुशिष्यात् । अन्यदेव तद्विदितादथो अविदितादधि । इति शुश्रुम पूर्वेषां ये नस्तद्व्याचचक्षिरे ॥1.3॥

na tatra cakṣurgacchati na vāggacchati no manona vidmo na vijānīmo yathaitadanuśiṣyāt | anyadeva tadviditādatho aviditādadhi | iti śuśruma pūrveṣāṁ ye nastadvyācacakṣire ॥1.3॥

— Translation from Aurovindo (Hindi) — ३. वहाँ न चक्षु जा सकता है, न वाणी, न ही मन । हम न 'उसे’ जानते हैं न यह जान पाते हैं कि ‘उसकी’ शिक्षा कैसे दी जाये; क्योंकि 'वह' विदित से अन्य है; तथा अविदित से भी परे है; 'वह' ऐसा है यह हमने उन पूर्वजों से सुना है जिन्होंने उस 'परतत्त्व' की हमारे बोध के लिए व्याख्या की है ॥1.3॥

— Translation from Aurovindo (English) — There sight travels not, nor speech, nor the mind. We know It not nor can distinguish how one should teach of It: for It is other than the known; It is there above the unknown. It is so we have heard from men of old who declared That to our understanding. ॥1.3॥

— Translation from Vidyavachaspati V. Panoli — The eye does not reach there, nor speech, nor mind, nor do we know (Its mature). Therefore we don't know how to impart instruction (about It). Distinct indeed is That from the known and distinct from the unknown. Thus have we heard from the ancients who expounded It to us. ॥1.3॥

· · ·

[ Sutra 1.4 ]

यद्वाचानभ्युदितं येन वागभ्युद्यते । तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥1.4॥

yadvācāanabhyuditaṁ yena vāgabhyudyate | tadeva brahma tvaṁ viddhi nedaṁ yadidamupāsate ॥1.4॥

— Translation from Aurovindo (Hindi) — ४. 'वह' जो वाणी के द्वारा अभिव्यक्त नहीं हो पाता, जिसके द्वारा वाणी अभिव्यक्त होती है, 'उसे' तुम 'ब्रह्म' जानो, न कि इसे जिसकी मनुष्य यहाँ उपासना करते हैं ॥1.4॥

— Translation from Aurovindo (English) — That which is unexpressed by the word, that by which the word is expressed, know That to be the Brahman and not this which men follow after here. ॥1.4॥

— Translation from Vidyavachaspati V. Panoli — That which is not uttered by speech, that by which the word is expressed, know That alone to be Brahman, and not this (non-Brahman) which is being worshipped. ॥1.4॥

· · ·

[ Sutra 1.5 ]

यन्मनसा न मनुते येनाहुर्मनो मतम्‌ । तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥1.5॥

yanmanasā na manute yenāhurmano matam | tadeva brahma tvaṁ viddhi nedaṁ yadidamupāsate |॥1.5॥

— Translation from Aurovindo (Hindi) — ५. 'वह' जो मन के द्वारा मनन नहीं करता,१ 'वह' जिसके द्वारा मन स्वयं मनन का विषय बन जाता है, 'उसे' ही तुम 'ब्रह्म' जानो, न कि इसे जिसकी मनुष्य यहां उपासना करते हैं ॥1.5॥

— Translation from Aurovindo (English) — That which thinks not by the mind, that by which the mind is thought, know That to be the Brahman and not this which men follow after here. ॥1.5॥

— Translation from Vidyavachaspati V. Panoli — That which one does not think with the mind, that by which, they say, the mind is thought, know That alone to be Brahman, and not this (non-Brahman) which is being worshipped. ॥1.5॥

· · ·

[ Sutra 1.6 ]

यच्चक्षुषा न पश्यति येन चक्षूंषि पश्यति । तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥1.6॥

yaccakṣuṣā na paśyati yena cakṣūṁṣi paśyati | tadeva brahma tvaṁ viddhi nedaṁ yadidamupāsate ॥1.6॥

— Translation from Aurovindo (Hindi) — ६. 'वह' जो चक्षु के द्वारा नहीं देखता,२ 'वह' जिसके द्वारा व्यक्ति चक्षु को देखने की क्रिया को देखता है 'उसे' ही तुम 'ब्रह्म' जानो, ना कि इसे जिसकी मनुष्य यहां उपासना करते हैं ॥1.6॥

— Translation from Aurovindo (English) — That which sees not with the eye, that by which one sees the eye's seeings, know That to be the Brahman and not this which men follow after here. ॥1.6॥

— Translation from Vidyavachaspati V. Panoli — That which man does not see with the eye, that by which man sees the activities of the eye, know That alone to be Brahman, and not this (non-Brahman) which is being worshiped. ॥1.6॥

· · ·

[ Sutra 1.7 ]

यच्छ्रोत्रेण न शृणोति येन श्रोत्रमिदं श्रुतम्‌ । तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥1.7॥

yacchrotreṇa na śṛṇoti yena śrotramidaṁ śrutam | tadeva brahma tvaṁ viddhi nedaṁ yadidamupāsate ॥1.7॥

— Translation from Aurovindo (Hindi) — ७. 'वह' जो श्रोत्र (कान) के द्वारा नहीं सुनता,३ 'वह' जिसके द्वारा इस श्रोत्र की क्रिया को सुना जाता है, 'उसे' ही तुम 'ब्रह्म' जानो, ना कि इसे जिसकी मनुष्य यहां उपासना करते हैं ॥1.7॥

— Translation from Aurovindo (English) — That which hears not with the ear, that by which the ear's hearing is heard, know That to be the Brahman and not this which men follow after here. ॥1.7॥

— Translation from Vidyavachaspati V. Panoli — That which man does not hear with the ear, that by which man hears the ear's hearing, know That alone to be Brahman, and not this (non-Brahman) which is being worshiped. ॥1.7॥

· · ·

[ Sutra 1.8 ]

यत्प्राणेन न प्राणिति येन प्राणः प्रणीयते।तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥1.8॥

yatprāṇena na prāṇiti yena prāṇaḥ praṇīyate |tadeva brahma tvaṁ viddhi nedaṁ yadidamupāsate ॥1.8॥

— Translation from Aurovindo (Hindi) — ८. 'वह' जो श्वास के द्वारा श्वास नहीं लेता,४ जिसके द्वारा प्राण-वायु स्वयं अपने पथ पर आगे ले जाया जाता है, 'उसे' ही तुम 'ब्रह्म' जानो, न कि इसे जिसकी मनुष्य यहां उपासना करते हैं । १ अथवा, ''जिसका व्यक्ति मन के द्वारा चिन्तन नहीं करता है ।'' २ अथवा, ''जिसे व्यक्ति चक्षु के द्वारा नहीं देखता है ।‘’ ३ अथवा, ''जिसका व्यक्ति कर्ण के द्वारा श्रवण नहीं करता है । ' '४अथवा, ''जिसका व्यक्ति श्वास के द्वारा श्वसन नहीं करता ।'' (अर्थात् सूँघता नहीं है।)'' ॥1.8॥

— Translation from Aurovindo (English) — That which breathes not with the breath, that by which the life -breath is led forward in its paths, know That to be the Brahman and not this which men follow after here. ॥1.8॥

— Translation from Vidyavachaspati V. Panoli — That which man does not smell with the organ of smell, that by which the organ of smell is attracted towards its objects, know That alone to be Brahman, and not this (non-Brahman) which is being worshiped. ॥1.8॥

· · ·

[ Sutra 2.1 ]

यदि मन्यसे सुवेदेति दभ्रमेवापि नूनं त्वं वेत्थ ब्रह्मणो रूपम्‌ । यदस्य त्वं यदस्य देवेष्वथ नु मीमांस्यमेव ते मन्ये विदितम्‌ ॥2.1॥

yadi manyase suvedeti dabhramevāpi nūnaṁ tvaṁ vettha brahmaṇo rūpam | yadasya tvaṁ yadasya deveṣvatha nu mīmāṁsyameva te manye viditam ॥2.1॥

— Translation from Aurovindo (Hindi) — १. यदि तुम मानते हो कि तुम 'उसे' भली प्रकार जानते हो तो निस्संदेह, तुम स्वल्पमात्र ही 'ब्रह्म' के स्वरूप को जानते हो । उसका 'वह' रूप जो तुम हो, उसका 'वह' रूप जो देवगणों में है, उसकी तुम्हें मीमांसा करनी है । तब 'उसे' मैं ज्ञात मानता हूँ।

— Translation from Aurovindo (English) — If thou thinkest that thou knowest It well, little indeed dost thou know the form of the Brahman. That of It which is thou, that of It which is in the gods, this thou hast to think out. I think It known.

— Translation from Vidyavachaspati V. Panoli — If you think, 'I know Brahman rightly', you have known but little of Brahman's (true) nature. What you know of His form and what form you know among the gods (too is but little). Therefore Brahman is still to be inquired into by you. I think Brahman is known to me.

· · ·

[ Sutra 2.2 ]

नाहं मन्ये सुवेदेति नो न वेदेति वेद च । यो नस्तद्वेद तद्वेद नो न वेदेति वेद च ॥2.2॥

nāhaṁ manye suvedeti no na vedeti veda ca | yo nastadveda tadveda no na vedeti veda ca ||

— Translation from Aurovindo (Hindi) — २. मैं नहीं मानता कि मैं 'उसे' (परतत्त्व को) भली प्रकार जानता हूँ, तो भी मैं जानता हूँ कि 'वह' मेरे लिए अज्ञात नहीं है । हम लोगों में जो 'इसे' जानता है, वह उस 'परतत्त्व' को जानता है; वह जानता है कि 'यह' उसके लिए अज्ञात नहीं है। ॥2.1॥

— Translation from Aurovindo (English) — I think not that I know It well and yet I know that It is not unknown to me. He of us who knows It, knows That; he knows that It is not unknown to him. ॥2.1॥

— Translation from Vidyavachaspati V. Panoli — I think not I know Brahman rightly, nor do I think It is unknown. I know (and I do not know also). He among us who knows that knows It (Brahman); not that It is not known nor that It is known. ॥2.1॥

· · ·

[ Sutra 2.3 ]

यस्यामतं तस्य मतं मतं यस्य न वेद सः । अविज्ञातं विजानतां विज्ञातमविजानताम्‌ ॥2.3॥

yasyāmataṁ tasya mataṁ mataṁ yasya na veda saḥ | avijñātaṁ vijānatāṁ vijñātamavijānatām ॥2.2॥

— Translation from Aurovindo (Hindi) — ३. जिसके द्वारा इसको 'विचारबद्ध' नहीं किया जाता, उसके पास 'इसका' विचार है; जिसके द्वारा 'इसका' मननपूर्वक विचार किया गया है वह 'इसे' नहीं जानता । जो 'इसका' विवेचन करते हैं उनके लिए ‘यह' अविज्ञात है, जो 'इसके' विवेचन का प्रयत्न नहीं करते, उनके लिए 'यह' विज्ञात है ॥2.2॥

— Translation from Aurovindo (English) — He by whom It is not thought out, has the thought of It; he by whom It is thought out, knows It not. It is unknown to the discernment of those who discern of It, by those who seek not to discern of It, It is discerned. ॥2.2॥

— Translation from Vidyavachaspati V. Panoli — It is known to him to whom It is unknown; he to whom It is known does not know It. It is unknown to those who know, and known to those who know not. ॥2.2॥

· · ·

[ Sutra 2.4 ]

प्रतिबोधविदितं मतममृतत्वं हि विन्दते । आत्मना विन्दते वीर्यं विद्यया विन्दतेऽमृतम्‌ ॥2.4॥

pratibodhaviditaṁ matamamṛtatvaṁ hi vindate | ātmanā vindate vīryaṁ vidyayā vindate'mṛtam ॥2.4॥

— Translation from Aurovindo (Hindi) — जब यह ऐसे प्रत्यक्ष बोध के द्वारा जाना जाता है जो ‘इसे’ प्रतिबिम्बित करता है, तभी व्यक्ति 'इसका’ विचार बना पाता है, क्योंकि उससे व्यक्ति को अमृतत्व की उपलब्धि होती है; उपलब्धि के लिए व्यक्ति को आत्मा से वीर्य (शक्ति) प्राप्त होता है तथा विद्या से अमृतत्व की प्राप्ति होती है ॥2.4॥

— Translation from Aurovindo (English) — When It is known by perception that reflects It, then one has the thought of It, for one finds immortality; by the self one finds the force to attain and by the knowledge one finds immortality. ॥2.4॥

— Translation from Vidyavachaspati V. Panoli — When Brahman is known as the inner Self (of cognition) in every state of consciousness, It is known in reality, because one thus attains immortality. Through one's own Self is attained strength and through knowledge is attained immortality. ॥2.4॥

· · ·

[ Sutra 2.5 ]

इह चेदवेदीदथ सत्यमस्ति । न चेदिहावेदीन्महती विनष्टिः । भूतेषु भूतेषु विचित्य धीराः । प्रेत्यास्माल्लोकादमृता भवन्ति ॥2.5॥

iha cedavedīdatha satyamasti | na cedihāvedīnmahatī vinaṣṭiḥ | bhūteṣu bhūteṣu vicitya dhīrāḥ | pretyāsmāllokādamṛtā bhavanti ॥2.5॥

— Translation from Aurovindo (Hindi) — यदि व्यक्ति यहीं (इसी लोक में) उस ज्ञान को प्राप्त कर लेता है तो व्यक्ति का अस्तित्व सार्थक है, यदि यहीं उस ज्ञान की प्राप्ति नहीं की, तो महाविनाश है । ज्ञानीजन विविध भूत-पदार्थों में 'उस' का विवेचन कर, इस लोक से प्रयाण करके अमर हो जाते हैं॥2.5॥

— Translation from Aurovindo (English) — If here one comes to that knowledge, then one truly is; if here one comes not to the knowledge, then great is the perdition. The wise distinguish That in all kinds of becomings and they pass forward from this world and become immortal. ॥2.5॥

— Translation from Vidyavachaspati V. Panoli — Here if one has realised, then there is accomplishment. Here if one has not realised, then there is utter ruin. Having realised Brahman in all beings, and having withdrawn from this world, the wise become immortal. ॥2.5॥

· · ·

[ Sutra 3.1 ]

ब्रह्म ह देवेभ्यो विजिग्ये तस्य ह ब्रह्मणो विजये देवा अमहीयन्त । त ऐक्शन्तास्माकमेवायं विजयोऽस्माकमेवायं महिमेति ॥3.1॥

brahma ha devebhyo vijigye tasya ha brahmaṇo vijaye devā amahīyanta | ta aikśantāsmākamevāyaṁ vijayo'smākamevāyaṁ mahimeti ॥3.1॥

— Translation from Aurovindo (Hindi) — ब्रह्म' ने देवगणों के लिए विजय प्राप्त की तथा 'ब्रह्म' की उस विजय में देवगण महिमान्वित हुए । उन्हें दिखाई पड़ा कि "यह विजय हमारी है, यह हमारी ही महिमा है ।” ॥3.1॥

— Translation from Aurovindo (English) — The Eternal conquered for the gods and in the victory of the Eternal the gods grew to greatness. They saw, “Ours the victory, ours the greatness.”॥3.1॥

— Translation from Vidyavachaspati V. Panoli — It is well-known that Brahman indeed achieved victory for the gods. But in that victory which was Brahman's the gods reveled in joy. ॥3.1॥

· · ·

[ Sutra 3.2 ]

तद्धैषां विजज्ञौ तेभ्यो ह प्रादुर्बभूव तन्न व्यजानत किमिदं यक्षमिति ॥3.2॥

taddhaiṣāṁ vijajñau tebhyo ha prādurbabhūva tanna vyajānata kimidaṁ yakṣamiti ॥3.2॥

— Translation from Aurovindo (Hindi) — वह 'ब्रह्म-तत्त्व' देवों के इस मनोभाव को जान गया और उनके सम्मुख प्रकट हुआ; और वे नहीं पहचान सके कि यह बलशाली यक्ष क्या है ॥3.2॥

— Translation from Aurovindo (English) — The Eternal knew their thought and appeared before them; and they knew not what was this mighty Daemon. ॥3.2॥

— Translation from Vidyavachaspati V. Panoli — They thought, "Ours alone is this victory, ours alone is this glory". Brahman knew this their pride and appeared before them, but they knew not who this Yaksha (worshipful Being) was. ॥3.2॥

· · ·

[ Sutra 3.3 ]

तेऽग्निमब्रुवन् जातवेद एतद्विजानीहि किमेतद्यक्षमिति तथेति ॥3.3॥

te'gnimabruvan jātaveda etadvijānīhi kimetadyakṣamiti tatheti ॥3.3॥

— Translation from Aurovindo (Hindi) — उन्होने अग्निदेव से कहा, ''हे समस्त उद्भवों को जानने वाले देव (जातवेदा)! इस विषय में जानकारी प्राप्त करो कि यह बलशाली यक्ष क्या है?” अग्निदेव ने कहा, ''तथा इति” (मैं वैसा ही करूंगा) ॥3.3॥

— Translation from Aurovindo (English) — They said to Agni, “O thou that knowest all things born, learn of this thing, what may be this mighty Daemon,” and he said, “So be it.”॥3.3॥

— Translation from Vidyavachaspati V. Panoli — hey said to Agni: "O Jataveda, know thou this as to who this Yaksha is". (He said:) "So be it." ॥3.3॥

· · ·

[ Sutra 3.4 ]

तदभ्यद्रवत्तमभ्यवदत्कोऽसीत्यग्निर्वा अहमस्मीत्यब्रवीज्जातवेदा वा अहमस्मीति ॥3.4॥

tadabhyadravattamabhyavadatko'sītyagnirvā ahamasmītyabravījjātavedā vā ahamasmīti ॥3.4॥

— Translation from Aurovindo (Hindi) — वह उस यक्ष की ओर द्रुतगति से गया और ‘उसने' अग्नि से कहा, ''तुम कौन हो? ''इसने कहा, ''मैं अग्नि हूँ, मैं समस्त उद्भवों को जानने वाला (जातवेदा) हूँ ।'' ॥3.4॥

— Translation from Aurovindo (English) — He rushed towards the Eternal and It said to him, “Who art thou?” “I am Agni,” he said, “I am he that knows all things born.” ॥3.4॥

— Translation from Vidyavachaspati V. Panoli — Agni approached It. It asked him, "Who art thou?" He replied, "I am Agni or I am Jataveda". ॥3.4॥

· · ·

[ Sutra 3.5 ]

तस्मिंस्त्वयि किं वीर्यमित्यपीदं सर्वं दहेयं यदिदं पृथिव्यामिति ॥3.5॥

tasmiṁstvayi kiṁ vīryamityapīdaṁ sarvaṁ daheyaṁ yadidaṁ pṛthivyāmiti ॥3.5॥

— Translation from Aurovindo (Hindi) — 'यदि तुम ऐसे हो, तो तुम्हारे अन्दर क्या शक्ति (वीर्य) है? ''इस सबको, इस पृथ्वी पर जो कुछ है, उस सबको मैं भस्म कर सकता हूँ ॥3.5॥

— Translation from Aurovindo (English) — “Since such thou art, what is the force in thee?” “Even all this I could burn, all that is upon the earth.” ॥3.5॥

— Translation from Vidyavachaspati V. Panoli — (It said:) "What is the power in thee, such as thou art?" (Agni said:) "I can burn all this that is upon the earth." ॥3.5॥

· · ·

[ Sutra 3.6 ]

तस्मै तृणं निदधावेतद्दहेति तदुपप्रेयाय सर्वजवेन तन्न शशाक दग्धुं स तत एव निववृते नैतदशकं विज्ञातुं यदेतद्यक्शमिति ॥3.6॥

tasmai tṛṇaṁ nidadhāvetaddaheti tadupapreyāya sarvajavena tanna śaśāka dagdhuṁ sa tata eva nivavṛte naitadaśakaṁ vijñātuṁ yadetadyakśamiti ॥3.6॥

— Translation from Aurovindo (Hindi) — उसके सम्मुख उस यक्ष ने एक तिनका रख दिया; ''इसे जलाओ ।'' वह अपने पूरे वेग से उसे जलाने को प्रवृत्त हुआ, किन्तु उसे जला नहीं सका । वह निश्चेष्ट हो गया और वापिस लौट आया; ''मैं नहीं जान सका कि ‘यह' बलशाली यक्ष क्या है।'' ॥3.6॥

— Translation from Aurovindo (English) — The Eternal set before him a blade of grass; “This burn;” and he made towards it with all his speed, but could not burn it. There he ceased, and turned back; “I could not know of It, what might be this mighty Daemon.” ॥3.6॥

— Translation from Vidyavachaspati V. Panoli — For him (It) placed there a blade of grass and said: "Burn this". (Agni) went near it in all haste, but he could not burn it. He returned from there (and said:) "I am unable to understand who that Yaksha is". ॥3.6॥

· · ·

[ Sutra 3.7 ]

अथ वायुमब्रुवन् वायवेतद्विजानीहि किमेतद्यक्शमिति तथेति ॥3.7॥

atha vāyumabruvan vāyavetadvijānīhi kimetadyakśamitiatheti ॥3.7॥

— Translation from Aurovindo (Hindi) — तब वे वायुदेव से बोले, ''हे वायु! यह पता करो यह बलशाली यक्ष क्या है? वायु ने कहा, ''तथा इति।'' ॥3.7॥

— Translation from Aurovindo (English) — Then they said to Vayu, “O Vayu, this discern, what is this mighty Daemon.” He said, “So be it.” ॥3.7॥

— Translation from Vidyavachaspati V. Panoli — Then (the gods) said to Vayu: "O Vayu, know thou this as to who this Yaksha is". (He said:) "So be it". ॥3.7॥

· · ·

[ Sutra 3.8 ]

तदभ्यद्रवत्तमभ्यवदत् कोऽसीति वायुर्वा अहमस्मीत्यब्रवीन्मातरिश्वा वा अहमस्मीति ॥3.8॥

tadabhyadravattamabhyavadat ko'sīti vāyurvā ahamasmītyabravīnmātariśvā vā ahamasmīti ॥3.8॥

— Translation from Aurovindo (Hindi) — वह 'उसके' (यक्ष के) प्रति द्रुतगति से गया; ‘उसने’ (यक्ष ने) वायु से कहा, ''तुम कौन हो? इसने कहा, ''मैं वायु हूँँ, मैं हीं वह तत्त्व हूँ जो वस्तुओं के ‘मातृ-तत्त्व' में विस्तीर्ण होता है(मातरिश्वा हूँ) ॥3.8॥

— Translation from Aurovindo (English) — He rushed upon That; It said to him, “Who art thou?” “I am Vayu,” he said, “and I am he that expands in the Mother of things.” ॥3.8॥

— Translation from Vidyavachaspati V. Panoli — Vayu approached It. It said to him, "Who art thou?" He replied, "I am Vayu or I am Matarsiva". ॥3.8॥

· · ·

[ Sutra 3.9 ]

तस्मिंस्त्वयि किं वीर्यमित्यपीदं सर्वमाददीय यदिदं पृथिव्यामिति ॥3.9॥

tasmiṁstvayi kiṁ vīryamityapīdaṁ sarvamādadīya yadidaṁ pṛthivyāmiti ॥3.9॥

— Translation from Aurovindo (Hindi) — 'यदि तुम ऐसे हो, तो तुम्हारे अन्दर क्या शक्ति (वीर्य) है?” ''इस सबको, इस पृथ्वी पर जो कुछ भी है, उसको मैं अपने लिए ले लेने मे समर्थ हूँ ।'' ॥3.9॥

— Translation from Aurovindo (English) — “Since such thou art, what is the force in thee?” “Even all this I can take for myself, all this that is upon the earth.” ॥3.9॥

— Translation from Vidyavachaspati V. Panoli — (It said:) "What is the power in thee, such as thou art?" (Vayu said:) "I can take hold of all this that is upon the earth". ॥3.9॥

· · ·

[ Sutra 3.10 ]

तस्मै तृणं निदधावेतदादत्स्वेति तदुपप्रेयाय सर्वजवेन तन्न शशाकादातुं स तत एव निववृते नैतदशकं विज्ञातुं यदेतद्यक्शमिति ॥3.10॥

tasmai tṛṇaṁ nidadhāvetadādatsveti tadupapreyāya sarvajavena tanna śaśākādātuṁ sa tata eva nivavṛte naitadaśakaṁ vijñātuṁ yadetadyakśamiti ॥3.10॥

— Translation from Aurovindo (Hindi) — उस यक्ष ने उसके सम्मुख एक तिनका रखा; ''इसे ले जाओ ।'' वह अपने पूर्ण वेग से तिनके की ओर बढ़ा, पर उसे ले नहीं सका । वहीं निश्चेष्ट हो गया, और वहीं से वह वापिस लौट आया; ''मैं नहीं जान सका कि 'वह' बलशाली यक्ष क्या है ॥3.10॥

— Translation from Aurovindo (English) — That set before him a blade of grass; “This take.” He went towards it with all his speed and he could not take it. Even there he ceased, even thence he returned; “I could not discern of That, what is this mighty Daemon.” ॥3.10॥

— Translation from Vidyavachaspati V. Panoli — For him (It) placed there a blade of grass and said: "Take this up". (Vayu) went near it in all haste, but he could not take it up. He returned from there (and said:) "I am unable to understand who that Yaksha is". ॥3.10॥

· · ·

[ Sutra 3.11 ]

अथेन्द्रमब्रुवन् मघवन्नेतद्विजानीहि किमेतद्यक्शमिति तथेति तदभ्यद्रवत् तस्मात्तिरोदधे ॥3.11॥

athendramabruvan maghavannetadvijānīhi kimetadyakśamiti tatheti tadabhyadravat tasmāttirodadhe ॥3.11॥

— Translation from Aurovindo (Hindi) — तब उन्होंने इन्द्र से कहा, ''हे सम्पदाओं के स्वामी (मघवन्), इसके विषय में ज्ञान प्राप्त करो कि यह बलशाली यक्ष क्या है ।'' उसने कहा, ''तथा इति ।'' वह द्रुतगति से 'उसकी' ओर गया । 'वह' इन्द्र के सामने से तिरोहित हो गया। ॥3.11॥

— Translation from Aurovindo (English) — Then they said to Indra, “Master of plenitudes, get thou the knowledge, what is this mighty Daemon.” He said, “So be it.” He rushed upon That. That vanished from before him. ॥3.11॥

— Translation from Vidyavachaspati V. Panoli — Then (the gods) said to Indra: "O Maghava, know thou this as to who this Yaksha is". (He said:) "So be it". He approached It, but It disappeared from him. ॥3.11॥

· · ·

[ Sutra 3.12 ]

स तस्मिन्नेवाकाशे स्त्रियमाजगाम बहुशोभमानामुमां हैमवतीं तां होवाच किमेतद्यक्शमिति ॥3.12॥

sa tasminnevākāśe striyamājagāma bahuśobhamānāmumāṁ haimavatīṁ tāṁ hovāca kimetadyakśamiti ॥3.12॥

— Translation from Aurovindo (Hindi) — वह (इन्द्र) उसी आकाश में अनेक रूपों में भासित हो रही एक स्त्री के समीप आया जो हिमवान् शिखरों की पुत्री 'उमा' है । वह उमा से बोला, ''यह बलशाली यक्ष क्या था? ॥3.12॥

— Translation from Aurovindo (English) — He in the same ether came upon the Woman, even upon Her who shines out in many forms, Uma daughter of the snowy summits. To her he said, “What was this mighty Daemon?” ॥3.12॥

— Translation from Vidyavachaspati V. Panoli — In that space itself (where the Yaksha had disappeared) Indra approached an exceedingly charming woman. To that Uma decked in gold (or to the daughter of the Himalayas), he said: "Who is this Yaksha?" ॥3.12॥

· · ·

[ Sutra 4.1 ]

सा ब्रह्मेति होवाच ब्रह्मणो वा एतद्विजये महीयध्वमिति ततो हैव विदाञ्चकार ब्रह्मेति ॥4.1॥

sā brahmeti hovāca brahmaṇo vā etadvijaye mahīyadhvamiti tato haiva vidāñcakāra brahmeti ॥4.1॥

— Translation from Aurovindo (Hindi) — उसने (उमा ने) उससे कहा, '''यह' 'शाश्वत-तत्त्व' (ब्रह्म) है । यह 'ब्रह्म' की ही विजय है जिसमें तुम महिमा को प्राप्त करोगे ।“
तभी वह जान पाया कि यह 'ब्रह्म' है ॥4.1॥

— Translation from Aurovindo (English) — She said to him, “It is the Eternal. Of the Eternal is this victory in which ye shall grow to greatness.” Then alone he came to know that this was the Brahman. ॥4.1॥

— Translation from Vidyavachaspati V. Panoli — She said: "It was Brahman. In the victory that was Brahman's you were reveling in joy". Then alone did Indra know for certain that It was Brahman. ॥4.1॥

· · ·

[ Sutra 4.2 ]

तस्माद्वा एते देवा अतितरामिवान्यान्देवान्यदग्निर्वायुरिन्द्रस्ते ह्येनन्नेदिष्ठं पस्पर्शुस्ते ह्येनत्प्रथमो विदाञ्चकार ब्रह्मेति ॥4.2॥

tasmādvā ete devā atitarāmivānyāndevānyadagnirvāyurindraste hyenannediṣṭhaṁ pasparśuste hyenatprathamo vidāñcakāra brahmeti ॥4.2॥

— Translation from Aurovindo (Hindi) — इसीलिए ये देवगण-अग्नि, वायु तथा इन्द्र, अन्यान्य देवों से मानों परे, उच्चतर हैं, क्योंकि उन्हें उस ‘परतत्त्व' का निकटतम स्पर्श प्राप्त हुआ... प्राचीन कण्ठस्थ करने वालों की अथवा परवर्ती अनुलेखकों की किसी भूल के कारण इस मंत्र का शेषांश पूरी तरह से दूषित हो गया है । इसका अर्थ है-''कि वह प्रथम जान पाया कि यह ‘ब्रह्म' है'' यह भाव न तो तथ्य है, न अर्थयुक्त, न व्याकरण-सम्मत है । तीसरे मंत्र के अन्तिम अंश ने दूसरे मंत्र के मूलपाठ के अन्तिम अंश में प्रवेश करके उसका स्थान ले लिया है ॥4.2॥

— Translation from Aurovindo (English) — Therefore are these gods as it were beyond all the other gods, even Agni and Vayu and Indra, because they came nearest to the touch of That…॥4.2॥

— Translation from Vidyavachaspati V. Panoli — Therefore, these gods viz. Agni, Vayu and Indra excelled other gods, for they touched Brahman who stood very close and indeed knew first that It was Brahman. ॥4.2॥

· · ·

[ Sutra 4.3 ]

तस्माद् वा इन्द्रोऽतितरामिवान्यान्देवान्स ह्येनन्नेदिष्ठं पस्पर्श स ह्येनत्प्रथमो विदाञ्चकार ब्रह्मेति ॥4.3॥

tasmād vā indro'titarāmivānyāndevānsa hyenannediṣṭhaṁ pasparśa sa hyenatprathamo vidāñcakāra brahmeti ॥4.3॥

— Translation from Aurovindo (Hindi) — इसलिए इन्द्र अन्यान्य देवगणों से मानों परे, उच्चतर हैं, क्योंकि वह 'उसके' स्पर्श के निकटतम आया, क्योंकि सर्वप्रथम उसे यह ज्ञात हुआ कि वह 'ब्रह्म' था ॥4.3॥

— Translation from Aurovindo (English) — Therefore is Indra as it were beyond all the other gods because he came nearest to the touch of That, because he first knew that it was the Brahman.॥4.3॥

— Translation from Vidyavachaspati V. Panoli — Therefore is Indra more excellent than the other gods, for he touched Brahman who stood very close and indeed knew first that It was Brahman.॥4.3॥

· · ·

[ Sutra 4.4 ]

तस्यैष आदेशो यदेतद्विद्युतो व्यद्युतदा इतीन्न्यमीमिषदा इत्यधिदैवतम्‌ ॥4.4॥

tasyaiṣa ādeśo yadetadvidyuto vyadyutadā itīnnyamīmiṣadā ityadhidaivatam ॥4.4॥

— Translation from Aurovindo (Hindi) — यह 'उसी' का निर्देश है,... जैसे विद्युत् का चमकना हो अथवा जैसे पलक का झपक जाना हो, वैसा ही अधिदैव-भाव है ॥4.4॥

— Translation from Aurovindo (English) — Now this is the indication of That,-as is this flash of the lightning upon us or as is this falling of the eyelid, so in that which is of the gods. ॥4.4॥

— Translation from Vidyavachaspati V. Panoli — Its instruction (regarding meditation) is this. It is similar to that which is like a flash of lightning or like the winkling of the eye. This is (the analogy of Brahman) in the divine aspect. ॥4.4॥

· · ·

[ Sutra 4.5 ]

अथाध्यात्मं यद्देतद् गच्छतीव च मनोऽनेन चैतदुपस्मरत्यभीक्श्णं सङ्कल्पः ॥4.4॥

athādhyātmaṁ yaddetad gacchatīva ca mano'nena caitadupasmaratyabhīkśṇaṁ saṅkalpaḥ ॥4.5॥

— Translation from Aurovindo (Hindi) — अब अध्यात्म-भाव यथा इस मन की गति 'उस' (परतत्त्व) को प्राप्त करती प्रतीत होती है एवं तत्पश्चात् उससे चिन्तनगत संकल्प निरन्तर 'उसका’ स्मरण करता है ॥4.5॥

— Translation from Aurovindo (English) — Then in that which is of the Self,-as the motion of this mind seems to attain to That and by it afterwards the will in the thought continually remembers It. ॥4.5॥

— Translation from Vidyavachaspati V. Panoli — Then (follows) the instruction through analogy on the aspect of the individual self. (It is well-known that) the mind seems to attain to It, that It is continually remembered by the mind, and that the mind possesses the thought (regarding It). ॥4.5॥

· · ·

[ Sutra 4.6 ]

तद्ध तद्वनं नाम तद्वनमित्युपासितव्यं स य एतदेवं वेदाभि हैनम् सर्वाणि भूतानि संवाञ्छन्ति ॥4.6॥

taddha tadvanaṁ nāma tadvanamityupāsitavyaṁ sa ya etadevaṁ vedābhi hainam sarvāṇi bhūtāni saṁvāñchanti ॥4.6॥

— Translation from Aurovindo (Hindi) — ‘उस' (परतत्त्व) का नाम है ''वह आनन्द'', 'उस आनन्द' के रूप में ही 'उसकी' उपासना करनी चाहिये । जो 'उसे' इस रूप में जानता है सभी प्राणी उसे विशेष रूप से चाहते हैं ॥4.6॥

— Translation from Aurovindo (English) — The name of That is “That Delight”; as That Delight one should follow after It. He who so knows That, towards him verily all existences yearn. ॥4.6॥

— Translation from Vidyavachaspati V. Panoli — That Brahman is known indeed as Tadvana (worshipful or adorable to all beings); That is to be worshiped as Tadvana. To him who knows It thus verily all beings pray. ॥4.6॥

· · ·

[ Sutra 4.7 ]

उपनिषदं भो ब्रूहीत्युक्ता त उपनिषद् ब्राह्मीं वाव त उपनिषदमब्रूमेति ॥4.7॥

upaniṣadaṁ bho brūhītyuktā ta upaniṣad brāhmīṁ vāva ta upaniṣadamabrūmeti ॥4.7॥

— Translation from Aurovindo (Hindi) — तुमने कहा-''उपनिषद्६ का प्रवचन कीजिये''; तुम्हारे लिए उपनिषद् का प्रवचन कर दिया है । निश्चित रूप से यह ब्राह्मी (ब्रह्मज्ञान सम्बन्धी) उपनिषद् है जिसका हमने उपदेश दिया है ।
६उपनिषद् का तात्पर्य है अन्तरज्ञान, वह ज्ञान जो परम सत्य में प्रवेश करता है और उसमें प्रतिष्ठित हो जाता है ॥4.7॥

— Translation from Aurovindo (English) — Thou hast said “Speak to me Upanishad”; spoken to thee is Upanishad. Of the Eternal verily is the Upanishad that we have spoken. ॥4.7॥

— Translation from Vidyavachaspati V. Panoli — (Disciple:) "Revered sir, speak Upanishad to me." (Teacher:) "I have spoken Upanishad to thee. Of Brahman verily is the Upanishad that I have spoken." ॥4.7॥

· · ·

[ Sutra 4.8 ]

तस्यै तपो दमः कर्मेति प्रतिष्ठा वेदाः सर्वाङ्गानि सत्यमायतनम्‌ ॥4.8॥

tasyai tapo damaḥ karmeti pratiṣṭhā vedāḥ sarvāṅgāni satyamāyatanam ॥4.8॥

— Translation from Aurovindo (Hindi) — तप, आत्म-विजय (दम) तथा कर्म इस अन्तरज्ञान के आधार (प्रतिष्ठा) हैं, 'वेद' इसके सब अंग हैं, सत्य इसका धाम है ॥4.8॥

— Translation from Aurovindo (English) — Of this knowledge austerity and self-conquest and works are the foundation, the Vedas are all its limbs, truth is its dwelling place. ॥4.8॥

— Translation from Vidyavachaspati V. Panoli — Of this knowledge austerity, self-restraint and action are the feet, the Vedas are all limbs and truth is the abode. ॥4.8॥

· · ·

[ Sutra 4.9 ]

यो वा एतामेवं वेदापहत्य पाप्मानमनन्ते स्वर्गे लोके ज्येये प्रतितिष्ठति प्रतितिष्ठति ॥4.9॥

yo vā etāmevaṁ vedāpahatya pāpmānamanante svarge loke jyeye pratitiṣṭhati pratitiṣṭhati ॥4.9॥

— Translation from Aurovindo (Hindi) — जो इस अन्तरज्ञान को जानता है वह अपने पाप का उच्छेदन करके उस बृहत्तर लोक एवं अनन्त स्वर्ग में प्रतिष्ठित हो जाता है, अवश्यमेव वह प्रतिष्ठित हो जाता है ॥4.9॥

— Translation from Aurovindo (English) — He who knows this knowledge, smites evil away from him and in that vaster world and infinite heaven finds his foundation, yea, he finds his foundation. ॥4.9॥

— Translation from Vidyavachaspati V. Panoli — He who knows this thus, with his sins destroyed, becomes firmly seated in the infinite, blissful and supreme Brahman. He becomes firmly seated (in Brahman). Here ends the Kenopanishad, as contained in the Sama-Veda. ॥4.9॥