KENA UPANIṢAD
Oṁ. May my limbs, speech, vital-force, sight, hearing, and also my strength and all my sense powers grow. All is Brahman of the Upaniṣads. I shall not oppose Brahman; may Brahman not oppose me. May He not repudiate me, nor should I repudiate Him. May the virtues in the Upaniṣads be in me, who is engaged in the Self; may they be in me.
Oṁ. Peace; peace; peace.
Oṁ. Peace; peace; peace.
Chapter I
1. Who drives the directed mind as it moves? Who employs the primary life-force as it goes forward? What incites the words that are spoken? What divine being engages the eyes and ears?
2. Since That is the ear of the ear, the mind of the mind, the speech of speech, the life of life-force, and the eye of the eye, the intelligent, having given up this world, become immortal.
3. The eye does not go there, nor speech, nor the mind. We do not know That, nor do we know how to teach about It.
4. Clearly, That is different from the known; likewise, It is above the unknown. This is what we have heard from the elders who explained it to us.
5. That which is not expressed by speech, but That by which speech is expressed. Know That alone to be Brahman and not that which is worshipped here.
6. That which the mind cannot know, but That by which the said mind is known. Know That alone to be Brahman and not that which is worshipped here.
7. That which is not seen with the eye, but That by which the eye sees. Know That alone to be Brahman and not that which is worshipped here.
8. That which is not heard with the ear, but That by which the ear hears. Know That alone to be Brahman and not that which is worshipped here.
9. That which is not smelt by the breath, but That by which the breath smells. Know That alone to be Brahman and not that which is worshipped here.
2. Since That is the ear of the ear, the mind of the mind, the speech of speech, the life of life-force, and the eye of the eye, the intelligent, having given up this world, become immortal.
3. The eye does not go there, nor speech, nor the mind. We do not know That, nor do we know how to teach about It.
4. Clearly, That is different from the known; likewise, It is above the unknown. This is what we have heard from the elders who explained it to us.
5. That which is not expressed by speech, but That by which speech is expressed. Know That alone to be Brahman and not that which is worshipped here.
6. That which the mind cannot know, but That by which the said mind is known. Know That alone to be Brahman and not that which is worshipped here.
7. That which is not seen with the eye, but That by which the eye sees. Know That alone to be Brahman and not that which is worshipped here.
8. That which is not heard with the ear, but That by which the ear hears. Know That alone to be Brahman and not that which is worshipped here.
9. That which is not smelt by the breath, but That by which the breath smells. Know That alone to be Brahman and not that which is worshipped here.
Comment: The Kena Upaniṣad begins as a dialogue between a student and his teacher. The student wants to know what force drives the mind, life-force, speech, etc. The teacher replies that it is the ear of the ear, mind of the mind, etc. It is the Essential Self, which is not perceived by the senses, but that by which the senses perceive. He also instructs the student that the wise abandon the pursuit of material enjoyment and attain immortality by realizing their True Self. It is that Self which is supreme and not what is worshipped in this world of duality.
Chapter II
1. (Teacher) If you think “I know It well,” then you only know a little bit of Brahman’s nature. You know only that which is in you and that which is in the gods. So, even now, I think investigation is needed for you to understand Brahman.
2. (Student) I do not think “I know It well,” nor do I think “I do not know It.” He among us who understands the statement: “Neither do I know, nor do I not know It,” knows Brahman.
3. It is known to the one who does not know It and is unknown to the one who knows It. It is not comprehended by those who have realized It, but is comprehended by those who have not realized.
Comment: Those who think that Brahman is something that can be comprehended or conceived in the mind, do not know Brahman, that is , they have not yet realized Brahman. But those who have realized Brahman, know that the Supreme Reality is beyond comprehension.
4. When one realizes his awakened consciousness he, surely, attains immortality. With the Self one attains strength; with knowledge one attains immortality.
Comment: The word used in this verse is “pratibodha,” which means to return to consciousness or awaken. When one realizes that his True Self is unchanging awareness, he attains immortality. This awareness is not something that arises anew; that is, one does not become the Self, but one awakens to the fact that they have always been That.
5. If one realizes here (in this world) then there is Truth; but, if one does not realize here, then there is great loss. Having realized the Self in all beings, animate and inanimate, on departing from this world, one becomes immortal.
Comment: Being is singular. The Self, which is Being-Awareness, is the same in all living things. Knowing this, the awakened, upon departing from this material existence, become immortal, which, in fact, they have always been.
2. (Student) I do not think “I know It well,” nor do I think “I do not know It.” He among us who understands the statement: “Neither do I know, nor do I not know It,” knows Brahman.
3. It is known to the one who does not know It and is unknown to the one who knows It. It is not comprehended by those who have realized It, but is comprehended by those who have not realized.
Comment: Those who think that Brahman is something that can be comprehended or conceived in the mind, do not know Brahman, that is , they have not yet realized Brahman. But those who have realized Brahman, know that the Supreme Reality is beyond comprehension.
4. When one realizes his awakened consciousness he, surely, attains immortality. With the Self one attains strength; with knowledge one attains immortality.
Comment: The word used in this verse is “pratibodha,” which means to return to consciousness or awaken. When one realizes that his True Self is unchanging awareness, he attains immortality. This awareness is not something that arises anew; that is, one does not become the Self, but one awakens to the fact that they have always been That.
5. If one realizes here (in this world) then there is Truth; but, if one does not realize here, then there is great loss. Having realized the Self in all beings, animate and inanimate, on departing from this world, one becomes immortal.
Comment: Being is singular. The Self, which is Being-Awareness, is the same in all living things. Knowing this, the awakened, upon departing from this material existence, become immortal, which, in fact, they have always been.
