The Kena Upaniṣad (केनोपनिषत् )
A few years, while deepening my knowledge of Sanskrit, I gave myself the pleasant assignment of translating the Kena Upaniṣad. I present my translation on Medium not as a work of scholarship but as an expression of my reverence for these peerless mystical oracles. (The structure of the sentences in the translation reflects the structure of the Sanskrit original.)
Chapter One
By whom moved, by whom sent descends the mind? By whom enjoined emerges the first breath? By whom impelled do people speak this language? Which deity, I ask, links the eye and ear? (1.1)
He is the ear of the ear, the mind of the mind. He is indeed the speech of speech. He is also the breath of breath, as well as the eye of the eye. The wise, escaping this world, become immortal when dying. (1.2)
There the eye goes not, speech goes not, and not the mind. We do not know, nor do we understand just how that should be taught. It is other certainly than the known, and it is also above the unknown. Thus have we heard from the ancestors, who have revealed that to us. (1.3)
That which is not expressed by speech, by which speech comes to be expressed — know that only as Brahman and not this which here is worshipped. (1.4)
That which thinks without the mind, by which, they say, the mind is thought — know that only as Brahman and not this which here is worshipped. (1.5)
That which sees without the eye, by which one sees the eyes — know that only as Brahman and not this which here is worshipped. (1.6)
That which hears without ear, by which this ear hears — know that only as Brahman and not this which here is worshipped. (1.7)
That which breathes without breath, by which breath is breathed — know that only as Brahman and not this which here is worshipped. (1.8)
Chapter Two
If you think, “Well do I know,” now you only really know a poor image of Brahman. What of that is you and what of that is in the gods is, it seems to me, to be reflected upon and known by you. (2.1)
I do not think, “I know it well,” and I do not know, “I don’t know it.” Who of us knows it, knows it, and knows not, “I know not.” (2.2)
The one who doesn’t think it, thinks it, while the one who thinks it, knows it not. Unknown by the scholars; known by non-scholars. (2.3)
Knowledge arising through awakening produces immortality. By the self, strength is found; by knowledge immortality is found. (2.4)
If one knows it here, then there is the real; if one does not know it here, great is the loss. The wise, discerning that in every being, become immortal when leaving this world. (2.5)
Chapter Three
Brahman once won a victory for the gods, and the gods became elated in the victory of this Brahman. They thought, “This victory is ours; this glory is ours!” (3.1)
Now it heard it from them. It appeared to them. They knew it not. “Who is this mysterious presence?” they asked. (3.2)
They said to Agni, “O Jātavedas (Knower of all Beings), figure this out — what mysterious presence this is!” “OK,” he said. (3.3)
He ran toward it. It spoke to him, “Who are you?” “You know, I am Agni,” he said. “I am Jātavedas.” (3.4).
“You, what power is in you?” it asked.” “I can certainly burn all this which is in the earth,” said Agni.” (3.5)
It put down a blade of grass before him. “Burn this!” He rushed upon it with all swiftness, but he was not able to burn it. So he gave up. “I wasn’t able to figure out what this mysterious presence is,” he said. (3.6)
Then they said to Vāyu, “O Vāyu, figure this out — what mysterious presence this is!” “OK,” he said. (3.7)
He ran toward it. It spoke to him, “Who are you?” “You know, I am Vāyu,” he said. “I am indeed Mātariśvan (Growing in the Mother).” (3.8).
“You, what power is in you?” it asked.” “I can certainly remove all this which is in the earth,” said Vāyu.” (3.9)
It put down a blade of grass before him. “Remove this!” He rushed upon it with all swiftness, but he was not able to remove it. So he gave up. “I wasn’t able to figure out what this mysterious presence is,” he said. (3.10)
Then they said to Indra, “O Maghavan (The Munificent One), figure this out — what mysterious presence this is!” “OK,” he said. He ran toward it. It disappeared from him. (3.11)
In that space he came upon a very beautiful woman, Umā Haimavati. He asked her, “What mysterious presence is this?” (3.12)
Chapter Four
“Brahman,” she said. “In the victory of Brahman, all of you rejoiced in this way.” Thereupon he really knew that it was Brahman. (4.1)
Therefore, indeed, these gods, namely Agni, Vāyu, and Indra somehow surpass the other gods. For they touched it most nearly. They — he (Indra) — knew first that it was Brahman. (4.2)
Therefore, indeed, Indra somehow surpasses the other gods. For he touched it most nearly. He knew first that it was Brahman. (4.3)
Concerning it, there is this teaching about hidden identities: like when it has flashed from lightning or when it has winked. This is concerning the deities. (4.4)
Now, concerning the self: that which somehow comes to the mind and by which it repeatedly remembers that conception is Brahman. (4.5)
That, indeed, is named tadvana (“the Beloved”). It ought to be attended to as “the Beloved.” All beings really long for that one-the one who knows this in this way. (4.6)
“Sir, please tell me about the esoteric doctrine of equivalences.” “That esoteric doctrine of equivalences has been spoken. Indeed, we have told you the esoteric doctrine of equivalences.” (4.7)
Concentration, restraint (of the senses), and ritual action are its foundation. The Vedas are its whole body, and truth is its house. (4.8)
The one who knows this in this way is, having eliminated faults, firmly established in the endless, excellent heavenly world. (4.9)
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Originally published at https://kenrose51.substack.com.
