Tag: Kena Upanishad

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The Kenopanishad is one of the principal Upanishads of the Vedanta philosophy. It explores the nature of ultimate reality and the means of attaining self-realisation. The Upanishad delves into profound questions, such as the source of our senses, the limitations of perception, and the essence of Brahman, the supreme reality.

In this ancient text, it is revealed that the true essence of Brahman cannot be known through the ordinary faculties of the mind, speech, or senses. It highlights that Brahman is distinct from both the known and the unknown, beyond the grasp of conventional knowledge. The Upanishad emphasises the importance of seeking knowledge from enlightened masters who have directly experienced the transcendent truth.

Through poetic metaphors and philosophical insights, the Kenopanishad teaches that Brahman is the underlying reality behind all our faculties. It is described as the ear of the ear, the mind of the mind, and the eye of the eye. By transcending our identification with the senses and renouncing worldly attachments, one can realise their true nature and attain immortality.

This presentation explores the profound wisdom contained within the Kenopanishad, offering insights into the nature of reality, the limitations of perception, and the path to self-realisation. It invites viewers on a journey of self-discovery and spiritual awakening, shedding light on the timeless teachings of the Upanishads and their relevance in the modern world.

Study Vedanta and clear your mind of all kinds of fears, doubts, superstitions, and all pseudo-belief systems.

Kenopanishad (Ninth Chapter Talavakkara BrahmaNa, Sama Veda)

I-1. By whom is the mind directed to focus on its objects? By whom does the foremost vital air move? By whom is this speech desired, which the people utter? Who is the radiant being that brings together the eye and the ear with their objects?

I-2. Because He is the ear of the ear, the mind of the mind, the speech of speech, the vital air of the vital air, and the eye of the eye, the wise attain immortality by freeing themselves from identification with the senses and renouncing the world.

I-3. The eye does not reach there, nor does speech or mind. We do not fully understand it, and therefore, we are unable to provide instruction about it. It is distinct from the known and distinct from the unknown. We have learned this from the ancient sages who explained it to us.

I-4. That which is not expressed by speech, but by which the word is expressed, recognise that alone to be Brahman, and not this non-Brahman that is being worshipped.

I-5. That which cannot be thought by the mind, but by which, they say, the mind is capable of thinking, recognise that alone to be Brahman, and not this non-Brahman that is being worshipped.

I-6. That which cannot be seen with the eye, but by which one sees the activities of the eye, recognise that alone to be Brahman, and not this non-Brahman that is being worshipped.

I-7. That which cannot be heard with the ear, but by which one hears the ear’s hearing, recognise that alone to be Brahman, and not this non-Brahman that is being worshipped.

I-8. That which cannot be smelled with the sense of smell, but by which the sense of smell is attracted to its objects, recognise that alone to be Brahman, and not this non-Brahman that is being worshipped.

II-1. If you think, ‘I know Brahman correctly,’ you have only a limited understanding of Brahman’s true nature. Your knowledge of His form and the forms of the gods is also limited. Therefore, Brahman is still to be explored by you. I believe I know Brahman.

II-2. I do not claim to know Brahman correctly, nor do I claim it is completely unknown. I both know and do not know. Among us, those who truly know, know Brahman; it is neither completely unknown nor fully known.

II-3. To those who do not know, it is known; to those who think they know, it remains unknown. Those who truly know recognise that it is unknown, and those who think they know do not truly know.

II-4. When Brahman is realised as the inner essence of cognition in every state of consciousness, it is truly known, for in that realisation, one attains immortality. Through one’s own Self, strength is gained, and through knowledge, immortality is attained.

II-5. If one has realised this, there is fulfillment. If one has not realised it, there is a complete loss. By realising Brahman in all beings and withdrawing from this world, the wise attain immortality.

III-1. It is widely known that Brahman indeed achieved victory for the gods. In that victory, the gods experienced great joy.

III-2. They thought, “This victory is exclusively ours, this glory is exclusively ours.” Brahman recognised their arrogance and appeared before them, but they did not recognise the worshipful Being that appeared.

III-3. They said to Agni, “O Jataveda, please find out who this worshipful Being is.” Agni agreed.

III-4. Agni approached the Being, who asked, “Who are you?” Agni replied, “I am Agni, also known as Jataveda.”

III-5. The Being asked, “What power do you possess?” Agni responded, “I can burn all that is upon the earth.”

III-6. The Being placed a blade of grass and said, “Burn this.” Agni hurried towards it but could not burn it. He returned and said, “I am unable to understand who that Being is.”

III-7. Then they said to Vayu, “O Vayu, please find out who this Being is.” Vayu agreed.

III-8. Vayu approached the Being, who asked, “Who are you?” Vayu replied, “I am Vayu, also known as Matarishva.”

III-9. The Being asked, “What power do you possess?” Vayu responded, “I can grasp all that is upon the earth.”

III-10. The Yaksha placed a blade of grass and said, “Pick this up.” Vayu hurried towards it but could not pick it up. He returned and said, “I am unable to understand who that Being is.”

III-11. Then they said to Indra, “O Maghava, please find out who this Being is.” Indra agreed. He approached the Being, but It disappeared from his sight.

III-12. In that very place, Indra encountered an exceedingly charming woman. To Uma, adorned with gold (or to the daughter of the Himalayas), he asked, “Who is this Being?”

IV-1. She replied, “It was Brahman. In the victory that belonged to Brahman, you revelled in joy.” At that moment, Indra knew for certain that It was Brahman.

IV-2. Therefore, these gods, Agni, Vayu, and Indra, surpassed other gods because they came into contact with Brahman, who stood so close, and they were the first to recognise It as Brahman.

IV-3. Hence, Indra excels over other gods, for he touched Brahman, who stood so close, and he was the first to recognise It as Brahman.

IV-4. The instruction regarding meditation is as follows. It is comparable to a flash of lightning or the blink of an eye. This analogy represents the divine aspect of Brahman.

IV-5. Then follows the instruction through analogy concerning the individual self. It is widely understood that the mind seems to attain It, that the mind constantly remembers It, and that the mind possesses thoughts about It.

IV-6. That Brahman is known as Tadvana (adorable to all beings). That is to be worshipped as Tadvana. Those who know It in this manner are revered by all beings.

IV-7. The disciple said, “Respected sir, please teach me the Upanishad.” The teacher replied, “I have taught you the Upanishad. It is indeed about Brahman that I have spoken.”

IV-8. In this knowledge, austerity, self-restraint, and action serve as the foundation, the Vedas represent all the limbs, and truth is its abode.

IV-9. One who comprehends this, with their sins eradicated, becomes firmly established in the infinite, blissful, and supreme Brahman. They become firmly established in Brahman.

End of the Kenopanishad in English.