{"schema_version":1,"access":"public","rights":"Public-domain or compatibly licensed source editions; provenance is retained per record.","work":{"slug":"kena-upanishad","title":"Kena Upanishad","author":"Unknown","tradition":"hindu","language":"sa","genre":"Upanishad","period":"c. 1st millennium BCE","source_url":"https://sa.wikisource.org/w/index.php?title=%E0%A4%95%E0%A5%87%E0%A4%A8%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D&oldid=407400","original":{"text":"### Section 1\n\nॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः\nश्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि ।\nसर्वं ब्रह्मौपनिषदं\nमाऽहं ब्रह्म निराकुर्यां मा मा ब्रह्म\nनिराकरोदनिराकरणमस्त्वनिराकरणं मेऽस्तु ।\nतदात्मनि निरते य\nउपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु ।\n\nॐ शान्तिः शान्तिः शान्तिः ॥\n\n1. ॐ केनेषितं पतति प्रेषितं मनः\nकेन प्राणः प्रथमः प्रैति युक्तः ।\nकेनेषितां वाचमिमां वदन्ति\nचक्षुः श्रोत्रं क उ देवो युनक्ति\n\n2. श्रोत्रस्य श्रोत्रं मनसो मनो यद्वाचो ह वाचं\nस उ प्राणस्य प्राणः चक्षुषश्चक्षुः |\nअतिमुच्य धीराः प्रेत्यास्माल्लोकादमृता भवन्ति\n\n3. न तत्र चक्षुर्गच्छति न वाग्गच्छति नो मनः ।\nन विद्मो न विजानीमो यथैतदनुशिष्यात्\n\n4. अन्यदेव तद्विदितादथो अविदितादधि ।\nइति शुश्रुम पूर्वेषां ये नस्तद्व्याचचक्षिरे\n\n5. यद्वाचाऽनभ्युदितं येन वागभ्युद्यते ।\nतदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते\n\n6. यन्मनसा न मनुते येनाहुर्मनो मतम् ।\nतदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते\n\n7. यच्चक्षुषा न पश्यति येन चक्षूँषि पश्यति ।\nतदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते\n\n8. यच्छ्रोत्रेण न शृणोति येन श्रोत्रमिदं श्रुतम् ।\nतदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते\n\n9. यत्प्राणेन न प्राणिति येन प्राणः प्रणीयते ।\nतदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते\n\n### Section 2\n\n1. यदि मन्यसे सुवेदेति दहरमेवापि\nनूनं त्वं वेत्थ ब्रह्मणो रूपम् ।\nयदस्य त्वं यदस्य देवेष्वथ नु\nमीमाँस्येमेव ते मन्ये विदितम्\n\n2. नाहं मन्ये सुवेदेति नो न वेदेति वेद च ।\nयो नस्तद्वेद तद्वेद नो न वेदेति वेद च\n\n3. यस्यामतं तस्य मतं मतं यस्य न वेद सः ।\nअविज्ञातं विजानतां विज्ञातमविजानताम्\n\n4. प्रतिबोधविदितं मतममृतत्वं हि विन्दते ।\nआत्मना विन्दते वीर्यं विद्यया विन्दतेऽमृतम्\n\n5. इह चेदवेदीदथ सत्यमस्ति\nन चेदिहावेदीन्महती विनष्टिः ।\nभूतेषु भूतेषु विचित्य धीराः\nप्रेत्यास्माल्लोकादमृता भवन्ति\n\n### Section 3\n\n1. ब्रह्म ह देवेभ्यो विजिग्ये तस्य ह ब्रह्मणो\nविजये देवा अमहीयन्त\n\n2. त ऐक्षन्तास्माकमेवायं विजयोऽस्माकमेवायं महिमेति ।\nतद्धैषां विजज्ञौ तेभ्यो ह प्रादुर्बभूव तन्न व्यजानत\nकिमिदं यक्षमिति\n\n3. तेऽग्निमब्रुवन् जातवेद एतद्विजानीहि\nकिमिदं यक्षमिति तथेति\n\n4. तदभ्यद्रवत्तमभ्यवदत्कोऽसीत्यग्निर्वा\nअहमस्मीत्यब्रवीज्जातवेदा वा अहमस्मीति\n\n5. तस्मिँस्त्वयि किं वीर्यमित्यपीदँ सर्वं\nदहेयं यदिदं पृथिव्यामिति\n\n6. तस्मै तृणं निदधावेतद्दहेति ।\nतदुपप्रेयाय सर्वजवेन तन्न शशाक दग्धुं स तत एव\nनिववृते नैतदशकं विज्ञातुं यदेतद्यक्षमिति\n\n7. अथ वायुमब्रुवन्वायवेतद्विजानीहि\nकिमेतद्यक्षमिति तथेति\n\n8. तदभ्यद्रवत्तमभ्यवदत्कोऽसीति वायुर्वा\nअहमस्मीत्यब्रवीन्मातरिश्वा वा अहमस्मीति\n\n9. तस्मिँस्त्वयि किं वीर्यमित्यपीदँ\nसर्वमाददीय यदिदं पृथिव्यामिति\n\n10. तस्मै तृणं निदधावेतदादत्स्वेति\nतदुपप्रेयाय सर्वजवेन तन्न शशाकादतुम् |\nस तत एव निववृते नैतदशकं विज्ञातुं यदेतद्यक्षमिति\n\n11. अथेन्द्रमब्रुवन्मघवन्नेतद्विजानीहि किमेतद्यक्षमिति तथेति\nतदभ्यद्रवत्तस्मात्तिरोदधे\n\n12. स तस्मिन्नेवाकाशे स्त्रियमाजगाम बहुशोभमानामुमाँ\nहैमवतीं ताँहोवाच किमेतद्यक्षमिति\n\n### Section 4\n\n1. सा ब्रह्मेति होवाच ब्रह्मणो वा एतद्विजये महीयध्वमिति\nततो हैव विदाञ्चकार ब्रह्मेति\n\n2. तस्माद्वा एते देवा अतितरामिवान्यान्देवान्यदग्निर्वायुरिन्द्रस्ते\nह्येनन्नेदिष्ठं पस्पर्शुस्ते ह्येनत्प्रथमो विदाञ्चकार ब्रह्मेति\n\n3. तस्माद्वा इन्द्रोऽतितरामिवान्यान्देवान्\nसह्येनन्नेदिष्ठं पस्पर्श स ह्येनत्प्रथमो विदाञ्चकार ब्रह्मेति\n\n4. तस्यैष आदेशो यदेतद्विद्युतो व्यद्युतदा३इतीन् न्यमीमिषदा३\nइत्यधिदैवतम्\n\n5. अथाध्यात्मं यद्देतद्गच्छतीव च मनोऽनेन\nचैतदुपस्मरत्यभीक्ष्णँ सङ्कल्पः\n\n6. तद्ध तद्वनं नाम तद्वनमित्युपासितव्यं स य एतदेवं वेदाभि\nहैनँ सर्वाणि भूतानि संवाञ्छन्ति\n\n7. उपनिषदं भो ब्रूहीत्युक्ता त उपनिषद्ब्राह्मीं वाव त\nउपनिषदमब्रूमेति\n\n8. तसै तपो दमः कर्मेति प्रतिष्ठा वेदाः सर्वाङ्गानि\nसत्यमायतनम्\n\n9. यो वा एतामेवं वेदापहत्य पाप्मानमनन्ते स्वर्गे\nलोके ज्येये प्रतितिष्ठति प्रतितिष्ठति\n\nॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः\nश्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि ।\nसर्वं ब्रह्मौपनिषदं\nमाऽहं ब्रह्म निराकुर्यां मा मा ब्रह्म\nनिराकारोदनिराकरणमस्त्वनिराकरणं मेऽस्तु ।\nतदात्मनि निरते य\nउपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु ।\n\nॐ शान्तिः शान्तिः शान्तिः ॥","download_url":"https://mouseia.org/api/works/kena-upanishad/original.txt"},"translations":[{"id":"trn_kena_upanishad_mouseia","translator":"Mouseia","kind":"curated","note":"Mouseia’s complete machine-assisted Musean translation, made directly from the Sanskrit and reviewed against it, covering four sections and all 35 source-numbered verses with the opening and closing invocation. Sanskrit Wikisource contributors’ transcription, revision 407400, CC BY-SA 4.0; the underlying ancient text is public domain.","text":"### Section 1\n\nOm. May my limbs grow strong—speech, breath, eye,\near, and all my strength and senses.\nAll is Brahman, revealed in the Upanishads.\nMay I never reject Brahman; may Brahman\nnever reject me. Let there be no rejection; let there be no rejection of me.\nMay the virtues spoken of in the Upanishads abide in me,\nwho delight in that Self; may they abide in me.\n\nOm. Peace, peace, peace.\n\n1. Om. At whose wish does the mind fly forth, impelled?\nWho harnesses the foremost breath to set it moving?\nAt whose wish do people utter this speech?\nWhat god joins eye and ear to their work?\n\n2. That is the ear of the ear, the mind of the mind, the speech of speech,\nthe breath of breath, the eye of the eye.\nThe wise, leaving these behind, depart from this world and become immortal.\n\n3. The eye does not reach it, nor does speech, nor the mind.\nWe do not know; we do not understand how one might teach it.\n\n4. It is other than the known, and beyond the unknown.\nSo we have heard from those of old who explained it to us.\n\n5. What speech cannot express, but through which speech is expressed—\nknow that alone as Brahman, not what people worship here.\n\n6. What the mind cannot think, but by which, they say, the mind is known—\nknow that alone as Brahman, not what people worship here.\n\n7. What the eye cannot see, but through which the eyes see—\nknow that alone as Brahman, not what people worship here.\n\n8. What the ear cannot hear, but through which hearing itself is heard—\nknow that alone as Brahman, not what people worship here.\n\n9. What breath cannot breathe, but through which breath is led onward—\nknow that alone as Brahman, not what people worship here.\n\n### Section 2\n\n1. \"If you think, 'I know it well,' then surely you know\nonly a little of Brahman's form—\nwhat is of it in you and what is of it among the gods. So now\nit remains for you to inquire.\" \"I think it is known.\"\n\n2. \"I do not think, 'I know it well'; nor do I think, 'I do not know it.' I know it too.\nWhoever among us understands this understands it: not 'I do not know it,' and 'I know it' too.\"\n\n3. For whom it is not thought, it is understood; whoever thinks it understood does not know it.\nUnknown to those who know, known to those who do not know.\n\n4. Understood in every act of awareness, it is truly understood: through it one finds immortality.\nThrough the Self one finds strength; through knowledge one finds the immortal.\n\n5. If one has known it here, then there is truth;\nif one has not known it here, great is the loss.\nDiscerning it in being after being, the wise\ndepart from this world and become immortal.\n\n### Section 3\n\n1. Brahman won a victory for the gods. In that victory\nof Brahman, the gods exalted themselves.\n\n2. They thought, \"This victory is ours alone; this glory is ours alone.\"\nBrahman knew their thought and appeared before them. They did not know\nwhat this wondrous being was.\n\n3. They said to Agni, \"Jatavedas, find out\nwhat this wondrous being is.\" \"So be it.\"\n\n4. He rushed toward it. It asked him, \"Who are you?\" \"I am Agni,\"\nhe said. \"I am Jatavedas.\"\n\n5. \"What power is there in you?\" \"I could burn\nall that is here on earth.\"\n\n6. It set a blade of grass before him: \"Burn this.\"\nHe went at it with all his force, but could not burn it. From there\nhe turned back. \"I could not find out what this wondrous being is.\"\n\n7. Then they said to Vayu, \"Vayu, find out\nwhat this wondrous being is.\" \"So be it.\"\n\n8. He rushed toward it. It asked him, \"Who are you?\" \"I am Vayu,\"\nhe said. \"I am Matarishvan.\"\n\n9. \"What power is there in you?\" \"I could carry away\nall that is here on earth.\"\n\n10. It set a blade of grass before him: \"Carry this away.\"\nHe went at it with all his force, but could not carry it away.\nFrom there he turned back. \"I could not find out what this wondrous being is.\"\n\n11. Then they said to Indra, \"Maghavan, find out what this wondrous being is.\" \"So be it.\"\nHe rushed toward it, but it vanished from him.\n\n12. In that very space he came upon a woman, shining with great splendor: Uma\nHaimavati. He asked her, \"What was this wondrous being?\"\n\n### Section 4\n\n1. \"It was Brahman,\" she said. \"It is in Brahman's victory that you glory.\"\nOnly then did he learn that it was Brahman.\n\n2. That is why these gods—Agni, Vayu, and Indra—surpass, as it were, the other gods:\nthey touched it most nearly; they were the first to learn that it was Brahman.\n\n3. That is why Indra surpasses, as it were, the other gods:\nhe touched it most nearly; he was the first to learn that it was Brahman.\n\n4. This is the indication of it: like the flash of lightning, like the blink of an eye.\nSo it is in relation to the gods.\n\n5. Now in relation to the self: the mind seems to go toward it,\nand through the mind one remembers it again and again—this is thought.\n\n6. It is called Tadvanam, \"the Beloved\"; as \"the Beloved\" it is to be revered. Whoever knows it in this way—\nall beings long for that one.\n\n7. \"Sir, teach me the Upanishad.\" \"The Upanishad has been told to you.\nIt is the Upanishad of Brahman that we have told you.\"\n\n8. Austerity, self-restraint, and action are its foundation; the Vedas are all its limbs;\ntruth is its dwelling.\n\n9. Whoever knows it in this way, casting off evil, stands firm in the endless, highest\nheavenly world—stands firm.\n\nOm. May my limbs grow strong—speech, breath, eye,\near, and all my strength and senses.\nAll is Brahman, revealed in the Upanishads.\nMay I never reject Brahman; may Brahman\nnever reject me. Let there be no rejection; let there be no rejection of me.\nMay the virtues spoken of in the Upanishads abide in me,\nwho delight in that Self; may they abide in me.\n\nOm. Peace, peace, peace.","download_url":"https://mouseia.org/api/works/kena-upanishad/translations/trn_kena_upanishad_mouseia.txt"},{"id":"trn_kena_upanishad_plain","translator":"Mouseia","kind":"plain","note":"Mouseia’s complete machine-assisted Plain English edition, made independently and directly from the Sanskrit and reviewed against it, covering four sections and all 35 source-numbered verses with the opening and closing invocation. Sanskrit Wikisource contributors’ transcription, revision 407400, CC BY-SA 4.0; the underlying ancient text is public domain.","text":"### Section 1\n\nOm. May my limbs grow strong—speech, breath, sight,\nhearing, and strength, and all the senses.\nEverything is Brahman as taught in the Upanishads.\nMay I not reject Brahman; may Brahman not\nreject me. Let there be no rejection; let there be no rejection of me.\nAs one devoted to that Self, may the virtues\ntaught in the Upanishads live in me; may they live in me.\n\nOm. Peace, peace, peace.\n\n1. Om. At whose wish and urging does the mind move?\nWho directs the chief breath to go forward?\nAt whose wish do people speak these words?\nWhat god directs the eye and the ear?\n\n2. It is the ear of the ear, the mind of the mind, the speech of speech;\nit is the breath of breath and the eye of the eye.\nThe wise let go of these, leave this world, and become immortal.\n\n3. The eye does not reach it, nor does speech, nor the mind.\nWe do not know, we do not understand how anyone could teach this.\n\n4. It is different from what is known, and beyond what is unknown.\nSo we have heard from those before us who explained it to us.\n\n5. What speech cannot express, but by which speech is expressed—\nknow that alone to be Brahman, not the thing people worship here.\n\n6. What the mind cannot think, but by which, they say, the mind is understood—\nknow that alone to be Brahman, not the thing people worship here.\n\n7. What the eye cannot see, but by which the eyes see—\nknow that alone to be Brahman, not the thing people worship here.\n\n8. What you do not hear with your ears, but which lets the ear hear—\nknow that alone to be Brahman, not the thing people worship here.\n\n9. What breath does not breathe, but by which breath is moved—\nknow that alone to be Brahman, not the thing people worship here.\n\n### Section 2\n\n1. \"If you think, 'I know it well,' then only a little\nof Brahman's form is surely known to you—\nwhat it is in you and what it is among the gods. So now\nyou must look into it further.\" \"I think I know it.\"\n\n2. \"I do not think I know it well; nor do I not know it. I do know it.\nWhoever among us knows that knows it—not that they do not know it; they do know it.\"\n\n3. Those who do not think they understand it understand it; those who think they understand it do not know it.\nIt is unknown to those who know, and known to those who do not know.\n\n4. It is understood when known in every act of awareness, for one finds immortality.\nThrough the Self one finds strength; through knowledge one finds immortality.\n\n5. If you know it here, then there is truth.\nIf you do not know it here, the loss is great.\nThe wise recognize it in each and every being;\nthey leave this world and become immortal.\n\n### Section 3\n\n1. Brahman won a victory for the gods. In that victory of Brahman,\nthe gods took pride.\n\n2. They thought, \"This victory is ours alone; this greatness is ours alone.\"\nBrahman knew their thought and appeared before them. They did not know\nwhat this mysterious being was.\n\n3. They said to Agni, \"Jatavedas, find out\nwhat this mysterious being is.\" \"Yes,\" he said.\n\n4. He hurried up to it. It asked him, \"Who are you?\" \"I am Agni,\"\nhe said. \"I am Jatavedas.\"\n\n5. \"What power do you have?\" \"I could burn all\nthat is here on earth.\"\n\n6. It set a blade of grass before him. \"Burn this.\"\nHe rushed at it with all his speed, but could not burn it. From there\nhe went straight back. \"I could not find out what this mysterious being is.\"\n\n7. Then they said to Vayu, \"Vayu, find out\nwhat this mysterious being is.\" \"Yes,\" he said.\n\n8. He hurried up to it. It asked him, \"Who are you?\" \"I am Vayu,\"\nhe said. \"I am Matarishvan.\"\n\n9. \"What power do you have?\" \"I could carry away\neverything here on earth.\"\n\n10. It set a blade of grass before him. \"Carry this away.\"\nHe rushed at it with all his speed, but could not carry it away.\nFrom there he went straight back. \"I could not find out what this mysterious being is.\"\n\n11. Then they said to Indra, \"Maghavan, find out what this mysterious being is.\" \"Yes,\" he said.\nHe hurried up to it, but it disappeared from him.\n\n12. In that very space he came upon a woman of great beauty, Uma\nHaimavati. He asked her, \"What is this mysterious being?\"\n\n### Section 4\n\n1. She said, \"It was Brahman. It is in Brahman's victory that you take pride.\"\nOnly then did he know that it was Brahman.\n\n2. That is why these gods seem to surpass the other gods—Agni, Vayu, and Indra. They\ncame nearest to it and were the first to know that it was Brahman.\n\n3. That is why Indra seems to surpass the other gods:\nhe came nearest to it and was the first to know that it was Brahman.\n\n4. This is the teaching about it: it is like a flash of lightning, like the blink of an eye.\nThat is in terms of the gods.\n\n5. Now in terms of the Self: the mind seems to reach it, and through the mind\none remembers it again and again, forming a thought of it.\n\n6. It is called Tadvanam, \"the Beloved.\" It should be worshiped as \"the Beloved.\" Whoever knows it this way—\nall beings long for that person.\n\n7. \"Sir, tell me the secret teaching.\" \"The secret teaching has been told to you; it is Brahman's\nsecret teaching that we have told you.\"\n\n8. Discipline, self-control, and action are its foundation. The Vedas are all its limbs.\nTruth is its home.\n\n9. Whoever knows this in this way casts off evil and, in the boundless heavenly\nworld that is highest, stands firm—stands firm.\n\nOm. May my limbs grow strong—speech, breath, sight,\nhearing, and strength, and all the senses.\nEverything is Brahman as taught in the Upanishads.\nMay I not reject Brahman; may Brahman not\nreject me. Let there be no rejection; let there be no rejection of me.\nAs one devoted to that Self, may the virtues\ntaught in the Upanishads live in me; may they live in me.\n\nOm. Peace, peace, peace.","download_url":"https://mouseia.org/api/works/kena-upanishad/translations/trn_kena_upanishad_plain.txt"}],"retex_markdown_url":"https://mouseia.org/api/works/kena-upanishad/retex.md"}}