Kena Upanishad
1
ओं केनेषितं पतति प्रेषितं मनः केन प्राणः प्रथमः प्रैति युक्तः ।
केनेषितां वाचमिमां वदन्ति चक्षुः श्रोत्रं क उ देवो युनक्ति
oṃ keneṣitaṃ patati preṣitaṃ manaḥ kena prāṇaḥ prathamaḥ praiti yuktaḥ | keneṣitāṃ vācamimāṃ vadanti cakṣuḥ śrotraṃ ka u devo yunakti
By whom willed and directed does the mind light on its subjects? By whom commanded doesprana, the first, move? By whose will do men speak this speech? What Intelligence directs the eye and the ear?
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2
श्रोत्रस्य श्रोत्रं मनसो मनो यद्वाचो ह वाचं स उ प्राणस्य प्राणश्चक्षुषश्चक्षुः ।
अतिमुच्य धीराः प्रेत्यास्माल्लोकादमृता भवन्ति
śrotrasya śrotraṃ manaso mano yadvāco ha vācaṃ sa u prāṇasya prāṇaścakṣuṣaścakṣuḥ | atimucya dhīrāḥ pretyāsmāllokādamṛtā bhavanti
It is the ear of the ear, mind of the mind, tongue of the tongue, and also life of the life and eye of the eye. Being disabused of the false notion, the wise, having left this body, become immortal.
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3
न तत्र चक्षुर्गच्छति न वाग्गच्छति नो मनो न विद्मो न विजानीमो यथैतदनुशिष्यादन्यदेव तद्विदितादथो अविदितादधि | इति शुश्रुम पूर्वेषां ये नस्तद्व्याचचक्षिरे
na tatra cakṣurgacchati na vāggacchati no mano na vidmo na vijānīmo yathaitadanuśiṣyādanyadeva tadviditādatho aviditādadhi | iti śuśruma pūrveṣāṃ ye nastadvyācacakṣire
The eye does not go there, nor speech, nor mind. We do not know That. We do not know how to instruct one about It. It is distinct from the known and above the unknown. We have heard it so stated by preceptors who taught us that.
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4
यद्वाचानभ्युदितं येन वागभ्युद्यते ।
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते
yadvācānabhyuditaṃ yena vāgabhyudyate | tadeva brahma tvaṃ viddhi nedaṃ yadidamupāsate
What speech does not enlighten, but what enlightens speech, know that alone to be the Brahman, not this which (people) here worship.
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5
यन्मनसा न मनुते येनाहुर्मनो मतम् ।
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते
yanmanasā na manute yenāhurmano matam | tadeva brahma tvaṃ viddhi nedaṃ yadidamupāsate
What one cannot think with the mind, but by which they say the mind is made to think, know That alone to be the Brahman, not this which (people) here worship.
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6
यच्चक्षुषा न पश्यति येन चक्षूँषि पश्यति ।
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते
yaccakṣuṣā na paśyati yena cakṣūṃṣi paśyati | tadeva brahma tvaṃ viddhi nedaṃ yadidamupāsate
What cannot be seen by the eye, but by which the eyes are able to see. That alone know thou to be the Brahman; not this which (people) here worship.
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7
यच्छ्रोत्रेण न शृणोति येन श्रोत्रमिँश्रुतम् ।
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते
yacchrotreṇa na śṛṇoti yena śrotramiṃśrutam | tadeva brahma tvaṃ viddhi nedaṃ yadidamupāsate
What cannot be heard with the ear, but by which the ears are able to hear, That alone know thou to be the Brahman ; not this which (people) here worship.
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8
यत्प्राणेन न प्राणिति येन प्राणः प्रणीयते ।
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते
yatprāṇena na prāṇiti yena prāṇaḥ praṇīyate | tadeva brahma tvaṃ viddhi nedaṃ yadidamupāsate
What none breathes with the breath, but by which breath is in-breathed, That alone know thou to be the Brahman ; not this which (people) here worship.
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9
यदि मन्यसे सुवेदेति दहरमेवापि नूनम् | त्वं वेत्थ ब्रह्मणो रूपम् यदस्य त्वं यदस्य देवेष्वथ नु मीमाँस्यमेव ते मन्ये विदितम्
yadi manyase suvedeti daharamevāpi nūnam | tvaṃ vettha brahmaṇo rūpam yadasya tvaṃ yadasya deveṣvatha nu mīmāṃsyameva te manye viditam
If thou thinkest ‘I know well’ it is certainly but little—the form of the Brahman thou hast known, as also the form in the Devas.Therefore I think that what thou thinkest known is still to be ascertained.
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10
नाहं मन्ये सुवेदेति नो न वेदेति वेद च ।
यो नस्तद्वेद तद्वेद नो न वेदेति वेद च
nāhaṃ manye suvedeti no na vedeti veda ca | yo nastadveda tadveda no na vedeti veda ca
I do not think I know well; I know too; not that I do not know. He of us who knows that, knows that as also what is meant by ‘I know too; not that I do not know.’
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11
यस्यामतं तस्य मतं मतं यस्य न वेद सः ।
अविज्ञातं विजानतां विज्ञातमविजानताम्
yasyāmataṃ tasya mataṃ mataṃ yasya na veda saḥ | avijñātaṃ vijānatāṃ vijñātamavijānatām
It is Known to him to whom it is Unknown;. he knows it not to whom it is known. (It is) Unknown to those who know, and Known to those who do not know.
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12
प्रतिबोधविदितं मतममृतत्वं हि विन्दते ।
आत्मना विन्दते वीर्यं विद्यया विन्दतेऽमृतम्
pratibodhaviditaṃ matamamṛtatvaṃ hi vindate | ātmanā vindate vīryaṃ vidyayā vindatemṛtam
(The Brahman) is known well, when it is known as the witness of every state of consciousness; for (by such knowledge) one attains immortality. By his Self he attains strength and by knowledge, immortality.
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13
इह चेदवेदीदथ सत्यमस्ति न चेदिहावेदीन्महती विनष्टिः ।
भूतेषु भूतेषु विचित्य धीराः प्रेत्यास्माल्लोकादमृता भवन्ति
iha cedavedīdatha satyamasti na cedihāvedīnmahatī vinaṣṭiḥ | bhūteṣu bhūteṣu vicitya dhīrāḥ pretyāsmāllokādamṛtā bhavanti
If one knows (That) here, then there is truth. If one knows not (That) here, there will be great loss. The wise, seeing the on e Atman in all created things, having turned away from this world, become immortal.
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14
ब्रह्म ह देवेभ्यो विजिग्ये तस्य ह ब्रह्मणो विजये देवा अमहीयन्त ।
त अइक्षन्तास्माकमेवायं विजयोऽस्माकमेवायं महिमेति
brahma ha devebhyo vijigye tasya ha brahmaṇo vijaye devā amahīyanta | ta aikṣantāsmākamevāyaṃ vijayosmākamevāyaṃ mahimeti
The Brahman won a victory for the Devas and in that victory of the Brahman the Devas attained glory. They thought ‘the victory is ours and this glory is ours alone.’
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15
तद्धैषां विजज्ञौ तेभ्यो ह प्रादुर्बभूव तन्न व्यजानत किमिदं यक्षमिति
taddhaiṣāṃ vijajñau tebhyo ha prādurbabhūva tanna vyajānata kimidaṃ yakṣamiti
He knew this notion of theirs and appeared before them. What that Great Spirit was they did not know.
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16
तेऽग्निमब्रुवन् जातवेद एतद्विजानीहि किमेतद्यक्षमिति तथेति तदभ्यद्रवत्तमभ्यवदत्कोऽसीत्यग्निर्वा अहमस्मीत्यब्रवीज्जातवेदा वा अहमस्मीति तस्मिँस्त्वयि किं वीर्यमित्यपीदँसर्वं दहेयं यदिदं पृथिव्यामिति तस्मै तृणं निदधावेतद्दहेति तदुपप्रेयाय सर्वजवेन तन्न शशाक दग्धुं स तत एव निववृते नैतदशकं विज्ञातुं यदेतद्यक्षमिति
tegnimabruvan jātaveda etadvijānīhi kimetadyakṣamiti tatheti tadabhyadravattamabhyavadatkosītyagnirvā ahamasmītyabravījjātavedā vā ahamasmīti tasmiṃstvayi kiṃ vīryamityapīdaṃsarvaṃ daheyaṃ yadidaṃ pṛthivyāmiti tasmai tṛṇaṃ nidadhāvetaddaheti tadupapreyāya sarvajavena tanna śaśāka dagdhuṃ sa tata eva nivavṛte naitadaśakaṃ vijñātuṃ yadetadyakṣamiti
They addressed the Fire thus “OJataveda ! Find out what this Great Spirit is.” He said “yes.” He ran to That. That said to him “who art thou?” He replied “I am Agni or I am Jataveda.” That said “what power, in thee so named, is lodged.’ He replied “I can burn even all this, on the earth.” That placed a straw before him and said: ‘Burn this.’ He approached it with all haste but was not able to burn it. He immediately returned from thence to the Devas and said I was not able to learn what this Great Spirit is.”
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20
अथ वायुमब्रुवन्वायवेतद्विजानीहि किमेतद्यक्षमिति तथेति तदभ्यद्रवत्तमभ्यवदत्कोऽसीति वायुर्वा अहमस्मीत्यब्रवीन्मातरिश्वा वा अहमस्मीति तस्मिँस्त्वयि किं वीर्यमित्यपीदँसर्वमाददीय यदिदं पृथिव्यामिति तस्मै तृणं निदधावेतदादत्स्वेति तदुपप्रेयाय सर्वजवेन तन्न शशाकाऽदतुं स तत एव निववृते नैतदशकं विज्ञातुं यदेतद्यक्षमिति
atha vāyumabruvanvāyavetadvijānīhi kimetadyakṣamiti tatheti tadabhyadravattamabhyavadatkosīti vāyurvā ahamasmītyabravīnmātariśvā vā ahamasmīti tasmiṃstvayi kiṃ vīryamityapīdaṃsarvamādadīya yadidaṃ pṛthivyāmiti tasmai tṛṇaṃ nidadhāvetadādatsveti tadupapreyāya sarvajavena tanna śaśākādatuṃ sa tata eva nivavṛte naitadaśakaṃ vijñātuṃ yadetadyakṣamiti
The Devas then said to Vayu : “Learn OVayu ! what this Great Spirit is” He said: “yes.” He ran to That. That said: “who art thou”? lie replied: “I am Vayuor Matarisva.” That said “what power is in thee; so well known?” He replied: “I can blow away all the universe and all that is on the earth.” That placed a straw before him and said “Blow it away.” He approached it with all speed but was not able to blow it. He returned immediately from there and told the Devas “I was not able to learn who this Great Spirit is.”
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24
अथेन्द्रमब्रुवन्मघवन्नेतद्विजानीहि किमेतद्यक्षमिति तथेति तदभ्यद्रवत्तस्मात्तिरोदधे स तस्मिन्नेवाकाशे स्त्रियमाजगाम बहुशोभमानामुमाँहैमवतीं ताँहोवाच किमेतद्यक्षमिति
athendramabruvanmaghavannetadvijānīhi kimetadyakṣamiti tatheti tadabhyadravattasmāttirodadhe sa tasminnevākāśe striyamājagāma bahuśobhamānāmumāṃhaimavatīṃ tāṃhovāca kimetadyakṣamiti
Then they said to Indra : “Maghavan! learn what this Great Spirit is.” He said “yes” and ran to That. That vanished from his view.He beheld in that very spot a woman,Uma, very beautiful and of golden hue, daughter of Himavat.He said to her “What is this Great Spirit?”
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26
सा ब्रह्मेति होवाच ब्रह्मणोवा एतद्विजये महीयध्वमिति ततो हैव विदाञ्चकार ब्रह्मेति
sā brahmeti hovāca brahmaṇovā etadvijaye mahīyadhvamiti tato haiva vidāñcakāra brahmeti
She said “It is Brahman indeed. Attain glory in the victory of Brahman.” From her words only, he learned that it was Brahman.
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27
तस्माद्वा एते देवा अतितरामिवान्यान्देवान्यदग्निर्वायुरिन्द्रस्ते ह्येनन्नेदिष्ठं पस्पर्शुस्ते ह्येनत्प्रथमो विदाञ्चकार ब्रह्मेति
tasmādvā ete devā atitarāmivānyāndevānyadagnirvāyurindraste hyenannediṣṭhaṃ pasparśuste hyenatprathamo vidāñcakāra brahmeti
These Devas Agni, Vayu and Indra therefore much excel others, because they touched the Brahman nearest. They it was who first knew the Spirit to be Brahman.
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28
तस्माद्वा इन्द्रोऽतितरामिवान्यान्देवान्स ह्येनन्नेदिष्ठं पस्पर्श स ह्येनत्प्रथमो विदाञ्चकार ब्रह्मेति
tasmādvā indrotitarāmivānyāndevānsa hyenannediṣṭhaṃ pasparśa sa hyenatprathamo vidāñcakāra brahmeti
Therefore also does Indra considerably excel other Devas because he approached Brahman nearest and because he first knew the Spirit to be Brahman.
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29
तस्यैष आदेशो यदेतद्विद्युतो व्यद्युतदा उ इतीन् न्यमीमिषदा उ इत्यधिदैवतम्
tasyaiṣa ādeśo yadetadvidyuto vyadyutadā u itīn nyamīmiṣadā u ityadhidaivatam
Thus is That inculcated by illustration—that it flashed like lightning—that it appeared and vanished as the eye winketh. This is the illustration of the Brahman used in respect to the Devas.
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30
अथाध्यात्मं यद्देतद्गच्छतीव च मनोऽनेन चैतदुपस्मरत्यभीक्ष्णम् सङ्कल्पः
athādhyātmaṃ yaddetadgacchatīva ca manonena caitadupasmaratyabhīkṣṇam saṅkalpaḥ
Next illustration, from the Atman within the body—as speedily as the mind goes to Brahman —as speedily as one thinks of Brahman hy the mind, and as speedily as the mind wills.
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31
तद्ध तद्वनं नाम तद्वनमित्युपासितव्यं स य एतदेवं वेदाभि हैनं सर्वाणि भूतानि संवाञ्छन्ति
taddha tadvanaṃ nāma tadvanamityupāsitavyaṃ sa ya etadevaṃ vedābhi hainaṃ sarvāṇi bhūtāni saṃvāñchanti
The Brahman should be worshipped by all and is hence called Tadvana.As Tadvana, It must be worshipped. Who thus knows Brahman, is loved by all living beings.
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32
उपनिषदं भो ब्रूहीत्युक्ता त उपनिषद्ब्राह्मीं वाव त उपनिषदमब्रूमेति
upaniṣadaṃ bho brūhītyuktā ta upaniṣadbrāhmīṃ vāva ta upaniṣadamabrūmeti
(The disciple). (O Preceptor!) “Teach me the Upanishad ”. (The preceptor). “We have told thee the Upanishad.” We have certainly told thee the Upanishadabout Brahman”
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33
तसै तपो दमः कर्मेति प्रतिष्ठा वेदाः सर्वाङ्गानि सत्यमायतनम्
tasai tapo damaḥ karmeti pratiṣṭhā vedāḥ sarvāṅgāni satyamāyatanam
Devotion, self-control and Karma are its pedestal, as also the Vedas and their supplements. Truth is its abode.
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34
योवा एतामेवं वेदापहत्य पाप्मानमनन्ते स्वर्गे लोके ज्येये प्रतितिष्ठति प्रतितिष्ठति
yovā etāmevaṃ vedāpahatya pāpmānamanante svarge loke jyeye pratitiṣṭhati pratitiṣṭhati
He who knows this thus, having shaken off all sin, lives firmly seated in the endless, blissful and highest Brahman.He lives firmly seated.
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