Kena Upanishad - 64p
Kena Upanishad - 64p
Kena Upanishad - 64p
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Upanishads. Kena-npanishad
Kena-Upanishad
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KENA-UPANISHAD
Transtatedby
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DelM.
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I ltd
1 , V368
MANTRA 1
appointed
m speak, otter
mind
by whom
- breath, life what
: - first verily
= goes forth = shining one
= appointed, = directs
"HJ
ordained
(
2 )
MANTRA 2.
= of the ear
= ear
:=of the eye
= of the mind
.
f[
= verily = departing
= Speech ai this
\= verily
vn w = world
the breath ^<n:=immortal
or life *refcr= become
He ( Brahma or Atma ) is ear of the
ear,
mind of the mind, speech of the
speech, verily
He is life of life and eye of the eye. The
wise
(on knowing Him) are freed and on departing
from this world "become immortal ( * e attain
mukti. )
MANTRA 3
verily
=and, also
MANTRA 5.
<
5 )
fcf
= alone
by mind 5^j
= thinks
by whom ^
=8ay 5^= this
*R:=the mind
*{3= thinks ^=this
rT^=that, him ^qr^= worships
Who does not think by the mind, but by
Whose power the mind thinks, Him alone know
thou as God, not this which this mind worships
( or thinks about ).
MANTRA 6.
,
who
= by eye *3= thou
^by whom |^
^= which
f^ this
,
him ^W^ worship
alone
Who does not see with eyes,
by whose
power the eyes see, That alone known thou as
God, not this which the eye worships (or sees)
MANTRA 7.
, who ^
ear 5*31=. God
hears
whom ?r=not
MANTRA 8.
IFII
(
7 )
who = alone
breath
breathes
r=by whom, by ^
whose power 5^ = this
:
= breath ^ = which
is led, is directed ^=this
^ = that, him wwfo = worships
Who does not breathe with breath, by whose
power breath is directed; Him alone know thou
as God, not this which this Prana worship*
(or breathes).
SECOND SECTION, fefa
Having emphasised in the first Section
that God is not an object of the senses or the
mind, this section further stresses the
If Of His
Thou thinkest thou
"
^ IRII
, Among us (Says)
Think, believe
I know well
Thus
KnoW8
Not, nor
^ Not
I do not know
^ Does not
Thus
knows
Who
(He)
^ And
I do not believe that I know Him well, nor
that I do not know Him. I know Him. He
among us who says he knows Him ( fully )
knows Him not; he who says he does not know
Him fully, knows Him.
( 11 )
MANTRA 3.
by whom e: He
He is not Unrealised,
understood unknown
By him Of those who
He is understood
know
He is understood
o ivnown
By whom Of those who
AT ,
3 JNot
v_ r
, do not know
^? Ivnows
He is understood by those who think they
do not understand Him; he does not know who
says he understands Him. He is unknown to
those who profess to know Him, and is known
to those who do not profess to know Him.
MANTRA 4.
TTT
Constant By self or self
meditation exertion
Known Obtains
^Knowledge Strength
Immortality By Knowledge
Verily
1
Obtains
Obtains Immortality
( 12 )
MANTRA 5.
fisR%: Calamity
Know ^5 ^g In all things
Then f^f^ ^T Having realised
True, good qfaj: The wise
Is Rc^T Departing
Not ^PflTrrr From this
If ^r?I World
Here ^^^]: Immortal
Know *Rf% Become
If a man Knows Him in this life, then well
and good; if he does not know Him here, then
it is a great calamity. The wise having
realised Him (as pervading) all things, become
immortal on departing from this world.
Third Section,
This section teaches in the form of a
beautiful allegory that all physical forces and
also all mental faculties, which are called devas>
derive their powers from Brahma or God. It
will incidentally show how unreasonable is the
opinion of some European scholars that the
Vedic religion teaches worship of a plurality
of devas or "Gods".
MANTRA 1.
God
^r^ Thought
Vei % WRI* Our
For the devas *
wj:
Obtained victory
^ Qwn
.
rp,
H firw. Victory
f
Verily
Our
of God <W <
Own
Victory, triumph
Devas ra This
Felt proud "fc
1 " Greatness
They
( 16)
God
obtained victory for devas* or
verily
good forces (against evil forces). The devas felt
proud in this victory of God. They thought
"this
victory is our own, this is our own.
greatness".
MANTRA 2
IRII
?T<T
He <frf
Him
^ Verily sr Not
Their (thought or ssrsfR^ They knew
pride) %q What
ft Knew ^ This
To them Adorable one
IT Then
Appeared
God
verily knew about their pride and
appeared to them. They did not know who
this adorable one (Yaksha) was.
MANTRA 3
They f% Who
f To Agni
Said
(fire) ^
^
This
Adorable one
?: i Knower of 5% He said
all that is born ?T*Jr Let it be so
Him ?frf
Find out
MANTRA 4
He
Approached ^RiT Am
Him f% Thus
Spoke ^m^ He answered
Who :m*WT: All knower
Art thou *T Or
(He answered) ^ 1
Fire -^for Am
or
( 18 )
MANTRA 5.
In that *r Ail
In thee ^^f I can burn
What ^ What
Power 55 This
Thus iftl^ri On the earth
Verily 5%
5f This
MANTRA 6.
5RT
This v? At once
Burn fa^r^" Ceased, desisted
Thus * Not
That ir/Trf Thus
Approached ^?\3>
Am able
with all
ftlTfg To Know
Might ^ What
<Tr^That
This
ir<Trr
MANTRA 7.
Then ft What
To vayu TI^ This
They said ^ Adorable one
O, vayu !
^% Is
This ^\ Yes.
Find out
( 20 )
MANTRA 8.
He Am
To him
Approached ^ Thus
wpftff Said
Frerl He spoke ^TRT^OT Mover in space
: Who (an appellation of
Art thou Vayu
Thus ^T Or
^t I
:
Vayu, Air
Or ^rfi^r Am
T I 5%
He (Vayu) approached (yaksha who said):
"Who art Vayu answered,
thou" am Vayu, "I
MANTRA 9
In that ^4 All
In thee ^TT^sr Blow away
(
21 )
rr This Thus
(The Yaksha said): "What power is there
in thee so styled?" (Vayu answered) "I can
blow or carry away all that exists on this
earth".
MANTRA 10
P To him l^T
To carry away
A straw He
Put : From that
This Desisted
Carry away Not
Thus This
?T?j[
That Am able
Approached
With all might Who
j That This
Not Adorable
Was able 5% is
( 22 )
MANTRA 11.
Then Adoable
To Indra % % Is
They said Be it so
O. mighty one Thus
MANTRA 12.
(
23 )
i Uma; splendid
In that very space be came near a fair
woman, Uma well adored and decked in gold.
He asked her, "who is this adorable one/
1
(
as distinguished from the physical or ^r^TfVf)
one which shows more appropriately the signi
)
e. "Uma
tion TOT *& fi&tt 5%<n t*rerft i.
qklfijT^
Fourth Section.
This section sums up the final teaching
of the Upanishadthe gist being contained ta
Mantra 8.
MANTRA 1
ihr
IRII
( 28 )
Therefore % They
*l Also % Verily
TT^ Those q^ Him
%^j: Devas ^f^^f Nearest
^rfarRT Surpassed q*qg :
Approached,
^ As it were touched
*P^ Others ^ They
^T^ Devas |j^ Him
^ That 5f?W: First
:
Agni fsr^H^K Knew
:
Vayu ^U God
Indra % Thus
Therefore these devas i e Agni, Vayu, &
Indra are as were superior to other devas.
it
MANTRA 3
Nearest
*n^ Therefore
Also Touched,
.
Indra approached
Superior ^ He
As it were ft Verily
Others <Wl
Him
^^^ : First
^ He f^T^^f?: Knew
ft Verily
** God
Him 5% So
qrni
MANTRA 4
\Vi\\
of him Thus
This ft^ Closed the
ere
:
Teaching
(
30 )
Which ^f Wonderful
This ^ft This
.
Lightning ^fafctf In the
Flashed
physical world
?TT Wonderful
MANTRA 5
MANTRA 6
^rro
He q He
Verily q: Who
He q^T^ This
Happiness qcf Thus
Name %^ Knows
That ^ Verily
Happiness ir^f Him
Thus ^?% All
should be
^Tlft Beings
worshipped *T=no:ff^T Love, desire
He is verily known as,"
Vanam" or Happiness
He who thus knows him verily all beings love
him.
SriAurobindo beautifully comments on this
mantra as follows:
"Vana is the Vedic word for delight or
delightful, and Tadvanam means therefore the
( 33 )
MANTRA 7
MANTRA 8
IFH
MANTRA 9
(
36 )
*: Who w\ Blissful
I Verily ^t% World, state
\ This 5^ Greatest
Thus Rfiffasfa Stays, resides
Knows yfdfaafa (Repeated
Having being the last word)
destroyed
Sin
Endless
ai :
fcjj [l
,
: ;
;
; ,
Note
As has been already stated the gist or
substance of the teaching of the Upanishad is
given in Mantra 8. It consits of 3 parts
viz
(1) Austerity,
<rq ?q control of the senses,
and ^ actions are the ( sr^r ) feet of the
Upanishad, the foundation of spiritual wisdom-
the first requisites for an aspirant to divine
knowledge
body.
Mental cheerfulness,
equilibrium, silence,
self-control, purity of nature this is called the
ft fen i II
to us.
Upariishads".
- 111 (C
;,
APPENDIX" 4
>
>/1
)
; )
i)H )i) >J| ^i . j
1. ^rfi;*?T Non-violance
2. ^T Truthfulness
3. gr^T Non stealing
4. snp^ Chastity or continence
5. ^qftrrf Non-covetousness (Yoga II 30)
:
Austerity, i.e. physical and mental
discipline
4. ^i^R Self study
5. f^K [ft!TOR Complete surrender to
the will of God. (Yoga II 32)
These rules of conduct are the first requisi
tes for an aspirant to yoga. This shows yoga
is not a system of mere physical and mental
exercises. Its chief aim is the perfection of
man or the full development of the whole man.
(
51 )