Kena Upanishad
श्री केनोपनिषद् • Samaveda
Kena Upanishad
Belonging to the Samaveda, it inquires into the nature of Brahman as the source of all sensory and mental power.
ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः श्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि। सर्वं ब्रह्मौपनिषदं माऽहं ब्रह्म निराकुर्यां मा मा ब्रह्म निराकरोदनिराकरणमस्त्वनिराकरणं मेऽस्तु। तदात्मनि निरते य उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु॥ ॐ शान्तिः शान्तिः शान्तिः॥
Om āpyāyantu mamāṅgāni vāk-prāṇaś-cakṣuḥ śrotram-atho balam-indriyāṇi ca sarvāṇi | sarvaṃ brahmaupaniṣadaṃ mā'haṃ brahma nirākuryāṃ mā mā brahma nirākarod-anirākaraṇam-astv-anirākaraṇaṃ me'stu | tad-ātmani nirate ya upaniṣatsu dharmās-te mayi santu te mayi santu || Om śāntiḥ śāntiḥ śāntiḥ ||
May my limbs, speech, vital force, eyes, ears, strength, and all senses become strong. All is the Brahman declared in the Upanishads. May I never deny Brahman, and may Brahman never deny me. May the virtues described in the Upanishads reside in me. Om Peace! Peace! Peace!
केनेषितं पतति प्रेषितं मनः केन प्राणः प्रथमः प्रैति युक्तः। केनेषितां वाचमिमां वदन्ति चक्षुः श्रोत्रं क उ देवो युनक्ति॥१॥
keneṣitaṃ patati preṣitaṃ manaḥ kena prāṇaḥ prathamaḥ praiti yuktaḥ | keneṣitāṃ vācamimāṃ vadanti cakṣuḥ śrotraṃ ka u devo yunakti || 1 ||
By whom willed and directed does the mind light on its subjects? By whom commanded does the primary life-breath (Prana) move? By whose will do men utter this speech? What deity directs the eye and the ear?
श्रोत्रस्य श्रोत्रं मनसो मनो यद्वाचो ह वाचं स उ प्राणस्य प्राणः। चक्षुषश्चक्षुरतिमुच्य धीराः प्रेत्यास्माल्लोकादमृता भवन्ति॥२॥
śrotrasya śrotraṃ manaso mano yadvāco ha vācaṃ sa u prāṇasya prāṇaḥ | cakṣuṣas-cakṣur-atimucya dhīrāḥ pretyāsmāl-lokād-amṛtā bhavanti || 2 ||
It is the Ear of the ear, the Mind of the mind, the Speech of speech, the Life of life, and the Eye of the eye. The wise, freeing themselves from these, become immortal upon departing from this world.
न तत्र चक्षुर्गच्छति न वागच्छति नो मनः। न विद्मो न विजानीमो यथैतदनुशिष्यात्॥ अन्यदेव तद्विदितादथो अविदितादधि। इति शुश्रुम पूर्वेषां ये नस्तद्व्याचचक्षिरे॥३॥
na tatra cakṣur-gacchati na vāg-gacchati no manaḥ | a vidmo na vijānīmo yathaitad-anuśiṣyāt || anyad-eva tad-viditād-atho aviditād-adhi | iti śuśruma pūrveṣāṃ ye nas-tad-vyācacakṣire || 3 ||
The eye does not go there, nor speech, nor the mind. We do not know, nor do we understand how one can teach this. That is indeed other than the known, and it is also above the unknown. Thus we have heard from the wise of old who explained it to us.
यद्वाचाऽनभ्युदितं येन वागभ्युद्यते। तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते॥४॥
yad-vācā'nabhyuditaṃ yena vāg-abhyudyate | tad-eva brahma tvaṃ viddhi nedaṃ yad-idam-upāsate || 4 ||
What cannot be expressed by speech, but that by which speech is expressed—know that alone to be Brahman, and not this which people worship here.
यन्मनसा न मनुते येनाहुर्मनो मतम्। तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते॥५॥
yan-manasā na manute yenāhur-mano matam | tad-eva brahma tvaṃ viddhi nedaṃ yad-idam-upāsate || 5 ||
What cannot be thought of by the mind, but that by which, they say, the mind is thought of—know that alone to be Brahman, and not this which people worship here.
यच्चक्षुषा न पश्यति येन चक्षूंषि पश्यति। तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते॥६॥
yac-cakṣuṣā na paśyati yena cakṣūṃṣi paśyati | tad-eva brahma tvaṃ viddhi nedaṃ yad-idam-upāsate || 6 ||
What cannot be seen by the eye, but that by which the eyes see—know that alone to be Brahman, and not this which people worship here.
यच्छ्रोत्रेण न शृणोति येन श्रोत्रमिदं श्रुतम्। तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते॥७॥
yac-chrotreṇa na śṛṇoti yena śrotram-idaṃ śrutam | tad-eva brahma tvaṃ viddhi nedaṃ yad-idam-upāsate || 7 ||
What cannot be heard by the ear, but that by which the ear is heard—know that alone to be Brahman, and not this which people worship here.
यत्प्राणेन न प्राणिति येन प्राणः प्रणीयते। तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते॥८॥
yat-prāṇena na prāṇiti yena prāṇaḥ praṇīyate | tad-eva brahma tvaṃ viddhi nedaṃ yad-idam-upāsate || 8 ||
What cannot be breathed by the breath, but that by which the breath is breathed—know that alone to be Brahman, and not this which people worship here.
यदि मन्यसे सुवेदेति दहरमेवापि नूनं त्वं वेत्थ ब्रह्मणो रूपम्। यदस्य त्वं यदस्य देवेष्वथ नु मीमांस्यमेव ते मन्ये विदितम्॥९॥
yadi manyase suvedeti dahram-evāpi nūnaṃ tvaṃ vettha brahmaṇo rūpam | yad-asya tvaṃ yad-asya deveṣv-atha nu mīmāṃsy-eva te manye viditam || 9 ||
If you think, 'I know Brahman well,' then surely you know but little of Its form; you know only Its form as conditioned by the senses or the gods. Therefore, Brahman is still worthy of your inquiry.
नाहं मन्ये सुवेदेति नो न वेदेति वेद च। यो नस्तद्वेद तद्वेद नो न वेदेति वेद च॥१०॥
nāhaṃ manye suvedeti no na vedeti veda ca | yo nas-tad-veda tad-veda no na vedeti veda ca || 10 ||
I do not think I know It well, nor do I think I do not know It. He among us who understands the meaning of 'Neither do I not know, nor do I know'—he alone knows Brahman.
यस्यामतं तस्य मतं मतं यस्य न वेद सः। अविज्ञातं विजानतां विज्ञातमविजानताम्॥११॥
yasyāmataṃ tasya mataṃ mataṃ yasya na veda saḥ | avijñātaṃ vijānatāṃ vijñātam-avijānatām || 11 ||
He by whom Brahman is not known, knows It; he by whom It is known, knows It not. It is not known by those who think they know It; It is known by those who realize they do not know It.
प्रतिबोधविदितं मतममृतत्वं हि विन्दते। आत्मना विन्दते वीर्यं विद्यया विन्दतेऽमृतम्॥१२॥
pratibodha-viditaṃ matam-amṛtatvaṃ hi vindate | ātmanā vindate vīryaṃ vidyayā vindate'mṛtam || 12 ||
Brahman is known when It is realized in every state of consciousness; for by such knowledge one attains immortality. By the Self one obtains strength; by Knowledge, one attains Immortality.
इहैव चेदवेदीदथ सत्यमस्ति न चेदिहावेदीन्महती विनष्टिः। भूतेषु भूतेषु विचित्य धीराः प्रेत्यास्माल्लोकादमृता भवन्ति॥१३॥
iha ced-avedīd-atha satyam-asti na ced-ihāvedīn-mahatī vinaṣṭiḥ | bhūteṣu bhūteṣu vicitya dhīrāḥ pretyāsmāl-lokād-amṛtā bhavanti || 13 ||
If one realizes the Self here, then there is truth (the goal of life is achieved). If one does not realize It here, a great destruction awaits. Having realized the Self in every being, the wise depart from this world and become immortal.
ब्रह्म ह देवेभ्यो विजिग्ये तस्य ह ब्रह्मणो विजये देवा अमहीयन्त॥१४॥
brahma ha devebhyo vijigye tasya ha brahmaṇo vijaye devā amahīyanta || 14 ||
Once Brahman won a victory for the devas (gods). In that victory of Brahman, the gods became elated and glorified.
त ऐक्षन्तास्माकमेवायं विजयोऽस्माकमेवायं महिमेति। तद्धैषां विजज्ञौ तेभ्यो ह प्रादुर्बभूव तन्न व्यजानत किमिदं यक्षमिति॥१५॥
ta aikṣantāsmākamevāyaṃ vijayo'smākamevāyaṃ mahimeti | taddhaiṣāṃ vijajñau tebhyo ha prādurbabhūva tanna vyajānata kimidaṃ yakṣamiti || 15 ||
They thought: 'This victory is ours alone, this glory is ours alone.' Brahman understood their pride and appeared before them as a mysterious Yaksha (spirit). They did not know who this Yaksha was.
तेऽग्निमब्रुवञ्जातवेद एतद्विजानीहि किमिदं यक्षमिति तथेति॥१६॥
te'gnimabruvañ-jātaveda etad-vijānīhi kim-idaṃ yakṣam-iti tatheti || 16 ||
They said to Agni: 'O Jataveda! Find out what this Yaksha is.' He replied: 'So be it.'
तदभ्यद्रवत्तमभ्यवदत्कोऽसीत्यग्निर्वा अहमस्मीत्यब्रवीज्जातवेदा वा अहमस्मीति॥१७॥
tad-abhyadravat-tam-abhyavadat-ko'sīty-agnir-vā aham-asmīty-abravīj-jātavedā vā aham-asmīti || 17 ||
Agni rushed towards the Yaksha. The Yaksha asked: 'Who are you?' He replied: 'I am Agni, I am Jataveda (know-all).'
तस्मिंस्त्वयि किं वीर्यमित्यपीदं सर्वं दहेयं यदिदं पृथिव्यामिति॥१८॥
tasmins-tvayi kiṃ vīryam-ity-apīdaṃ sarvaṃ daheyaṃ yad-idaṃ pṛthivyām-iti || 18 ||
The Yaksha asked: 'What power is in you?' Agni replied: 'I can burn everything that exists on this earth.'
तस्मै तृणं निदधावेतद्दहेति। तदुपप्रेयाय सर्वजवेन तन्न शशाक दग्धुं स तत एव निववृते नैतदशकं विज्ञातुं यदेतद्यक्षमिति॥१९॥
tasmai tṛṇaṃ nidadhāv-etad-daheti | tad-upapreyāya sarva-javena tan-na śaśāka dagdhuṃ sa tata eva nivavṛte naitad-aśakaṃ vijñātuṃ yad-etad-yakṣam-iti || 19 ||
The Yaksha placed a blade of grass before him, saying: 'Burn this.' Agni rushed at it with all his might but could not burn it. He returned from there, saying: 'I could not find out who this Yaksha is.'
अथ वायुमब्रुवन्वायवेतद्विजानीहि किमेतद्यक्षमिति तथेति॥२०॥
atha vāyum-abruvan-vāyav-etad-vijānīhi kim-etad-yakṣam-iti tatheti || 20 ||
Then they said to Vayu: 'O Vayu! Find out what this Yaksha is.' He replied: 'So be it.'
तदभ्यद्रवत्तमभ्यवदत्कोऽसीति वायुर्वा अहमस्मीत्यब्रवीन्मातरिश्वा वा अहमस्मीति॥२१॥
tad-abhyadravat-tam-abhyavadat-ko'sīti vāyur-vā aham-asmīty-abravīn-mātariśvā vā aham-asmīti || 21 ||
Vayu rushed towards the Yaksha. The Yaksha asked: 'Who are you?' He replied: 'I am Vayu, I am Matarishva (the traveler of space).'
तस्मिंस्त्वयि किं वीर्यमित्यपीदं सर्वमाददीय यदिदं पृथिव्यामिति॥२२॥
tasmins-tvayi kiṃ vīryam-ity-apīdaṃ sarvam-ādadīya yad-idaṃ pṛthivyām-iti || 22 ||
The Yaksha asked: 'What power is in you?' Vayu replied: 'I can blow away or carry off everything that is on this earth.'
तस्मै तृणं निदधावेतदादत्स्वेति तदुपप्रेयाय सर्वजवेन तन्न शशाकादातुं स तत एव निववृते नैतदशकं विज्ञातुं यदेतद्यक्षमिति॥२३॥
tasmai tṛṇaṃ nidadhāv-etad-ādatsveti tad-upapreyāya sarva-javena tan-na śaśākādātuṃ sa tata eva nivavṛte naitad-aśakaṃ vijñātuṃ yad-etad-yakṣam-iti || 23 ||
The Yaksha placed the blade of grass before him, saying: 'Blow this away.' Vayu rushed at it with all his speed but could not lift it. He returned, saying: 'I could not find out who this Yaksha is.'
अथेन्द्रमब्रुवन्मघवन्नेतद्विजानीहि किमेतद्यक्षमिति तथेति तदभ्यद्रवत्तस्मात्तिरोदधे॥२४॥
athaindram-abruvan-maghavann-etad-vijānīhi kim-etad-yakṣam-iti tatheti tad-abhyadravat-tasmāt-tirodadhe || 24 ||
Then they said to Indra: 'O Maghavan! Find out what this Yaksha is.' He replied: 'So be it.' He rushed towards it, but it vanished from before him.
स तस्मिन्नेवाकाशे स्त्रियमाजगाम बहुशोभमानामुमां हैमवतीं तां होवाच किमेतद्यक्षमिति॥२५॥
sa tasmin-nevākāśe striyam-ājagāma bahu-śobhamānām-umāṃ haimavatīṃ tāṃ hovāca kim-etad-yakṣam-iti || 25 ||
In that same space, he met a woman of great beauty, Uma, the daughter of Himavat. He asked her: 'Who is this Yaksha?'
सा ब्रह्मेति होवाच ब्रह्मणो वा एतद्विजये महीयध्वमिति ततो हैव विदाञ्चकार ब्रह्मेति॥२६॥
sā brahmeti hovāca brahmaṇo vā etad-vijaye mahīyadhvam-iti tato haiva vidāñcakāra brahmeti || 26 ||
She said: 'It was Brahman. It is in the victory of Brahman that you attain glory.' Then indeed Indra knew that it was Brahman.
तस्माद्वा एते देवा अतितरामिवान्यान्देवान्यदग्निर्वायुरिन्द्रस्ते ह्येनन्नेदिष्ठं पस्पर्शुस्ते ह्येनत्प्रथमो विदाञ्चकार ब्रह्मेति॥२७॥
tasmād-vā ete devā atitarām-ivānyān-devān-yad-agnir-vāyur-indras-te hy-enan-nediṣṭhaṃ pasparśus-te hy-enat-prathamo vidāñcakāra brahmeti || 27 ||
Therefore, these gods (Agni, Vayu, and Indra) excel other gods, for they came nearest to Brahman and were the first to know It was Brahman.
तस्माद्वा इन्द्रोऽतितरामिवान्यान्देवान्स ह्येनन्नेदिष्ठं पस्पर्श स ह्येनत्प्रथमो विदाञ्चकार ब्रह्मेति॥२८॥
tasmād-vā indro'titarām-ivānyān-devān-sa hy-enan-nediṣṭhaṃ pasparśa sa hy-enat-prathamo vidāñcakāra brahmeti || 28 ||
Therefore, Indra excels other gods, for he came nearest to Brahman and was the first to know It was Brahman.
तस्यैष आदेशो यदेतद्विद्युतो व्यद्युतदा३ इतीन् न्यमीमिषदा३ इत्यधिदैवतम्॥२९॥
tasyaiṣa ādeśo yad-etad-vidyuto vyadyutad-ā3 itīn nyamīmiṣad-ā3 ity-adhidaivatam || 29 ||
This is the instruction concerning Brahman (with illustration): It is like a flash of lightning, or the winking of the eye. This is the illustration from the cosmic standpoint (Adhidaivata).
अथाध्यात्मं यदेतद्गच्छतीव च मनोऽनेन चैतदुपस्मरत्यभीक्ष्णं सङ्कल्पः॥३०॥
athādhyātmaṃ yad-etad-gacchatīva ca mano'nena caitad-upasmaraty-abhīkṣṇaṃ saṅkalpaḥ || 30 ||
Now the instruction from the individual standpoint (Adhyatma): It is that towards which the mind seems to go, and by which the mind remembers and wills repeatedly.
तद्ध तद्वनं नाम तद्वनमित्युपासितव्यं स य एतदेवं वेदाभि हैनग्ं सर्वाणि भूतानि संवांञ्छन्ति॥३१॥
taddha tad-vanaṃ nāma tad-vanam-ity-upāsitavyaṃ sa ya etad-evaṃ vedābhi hainagṃ sarvāṇi bhūtāni saṃvāñchanti || 31 ||
Brahman is indeed known as 'Tadvana' (the Adorable of all). It should be worshipped as Tadvana. He who knows Brahman thus is loved by all beings.
उपनिषदं भो ब्रूहीत्युक्ता त उपनिषद्ब्राह्मीं वाव त उपनिषदमब्रूमेति॥३२॥
upaniṣadaṃ bho brūhīty-uktā ta upaniṣad-brāhmīṃ vāva ta upaniṣadam-abrūmeti || 32 ||
The disciple said: 'Sir, teach me the Upanishad.' The teacher replied: 'The Upanishad has been told to you. We have indeed told you the Upanishad of Brahman.'
तस्यै तपो दमः कर्मेति प्रतिष्ठा वेदाः सर्वाङ्गानि सत्यमायतनम्॥३३॥
tasyai tapo damaḥ karmeti pratiṣṭhā vedāḥ sarvāṅgāni satyam-āyatanam || 33 ||
Austerity, self-control, and dedicated action are its support (feet). The Vedas are its limbs, and Truth is its abode.
यो वा एतामेवं वेदापहत्य पाप्मानमनन्ते स्वर्गे लोके ज्येये प्रतितिष्ठति प्रतितिष्ठति॥३४॥
yo vā etām-evaṃ vedāpahitya pāpmānam-anante svarge loke jyeye pratitiṣṭhati pratitiṣṭhati || 34 ||
He who knows this Upanishad thus, shakes off all sins and remains firmly established in the infinite, highest, blissful Heaven (liberation).
ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः श्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि। सर्वं ब्रह्मौपनिषदं माऽहं ब्रह्म निराकुर्यां मा मा ब्रह्म निराकरोदनिराकरणमस्त्वनिराकरणं मेऽस्तु। तदात्मनि निरते य उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु॥ ॐ शान्तिः शान्तिः शान्तिः॥
Om āpyāyantu mamāṅgāni vāk-prāṇaś-cakṣuḥ śrotram-atho balam-indriyāṇi ca sarvāṇi | sarvaṃ brahmaupaniṣadaṃ mā'haṃ brahma nirākuryāṃ mā mā brahma nirākarod-anirākaraṇam-astv-anirākaraṇaṃ me'stu | tad-ātmani nirate ya upaniṣatsu dharmās-te mayi santu te mayi santu || Om śāntiḥ śāntiḥ śāntiḥ ||
May my limbs, speech, vital force, eyes, ears, strength, and all senses become strong. All is the Brahman declared in the Upanishads. May I never deny Brahman, and may Brahman never deny me. May the virtues described in the Upanishads reside in me. Om Peace! Peace! Peace!
Contemplation Completed
You have completed reading the key verses of the Kena Upanishad. May Vedic wisdom illuminate your intellect.