Kena Upanishad
Unknown
Hindu
7:00 m
The Kena Upanishad (Kenopaniṣat) is a Vedic Sanskrit text classified as one of the primary or Mukhya Upanishads that is embedded inside the last section of the Talavakara Brahmanam of the Samaveda. Kena Upanishad is notable in its discussion of Brahman with attributes and without attributes, and for being a treatise on "purely conceptual knowledge".

Talavakāra

Kena-Upanishad


First Khaṇḍa.

THE Pupil asks: ‘At whose wish does the mind sent forth proceed on its errand? At whose command does the first breath go forth? At whose wish do we utter this speech? What god directs the eye, or the ear?’

The Teacher replies: ‘It is the ear of the ear, the mind of the mind, the speech of speech, the breath of breath, and the eye of the eye. When freed (from the senses) the wise, on departing from this world, become immortal.

‘The eye does not go thither, nor speech, nor mind. We do not know, we do not understand, how any one can teach it.

‘It is different from the known, it is also above the unknown, thus we have heard from those of old, who taught us this.

‘That which is not expressed by speech and by which speech is expressed, that alone know as Brahman, not that which people here adore.

‘That which does not think by mind, and by which, they say, mind is thought, that alone know as Brahman, not that which people here adore.

‘That which does not see by the eye, and by which one sees (the work of) the eyes, that alone know as Brahman, not that which people here adore.

‘That which does not hear by the ear, and by which the ear is heard, that alone know as Brahman, not that which people here adore.

‘That which does not breathe by breath, and by which breath is drawn, that alone know as Brahman, not that which people here adore.’


Second Khaṇḍa.

The Teacher says: ‘If thou thinkest I know it well, then thou knowest surely but little, what is that form of Brahman known, it may be, to thee?

The Pupil says: ‘I do not think I know it well, nor do I know that I do not know it. He among us who knows this, he knows it, nor does he know that he does not know it.

‘He by whom it (Brahman) is not thought, by him it is thought; he by whom it is thought, knows it not. It is not understood by those who understand it, it is understood by those who do not understand it.

‘It is thought to be known (as if) by awakening, and (then) we obtain immortality indeed. By the Self we obtain strength, by knowledge we obtain immortality.

‘If a man know this here, that is the true (end of life); if he does not know this here, then there is great destruction (new births). The wise who have thought on all things (and recognised the Self in them) become immortal, when they have departed from this world.’