Guest guest Posted June 19, 2002 Report Share Posted June 19, 2002 --- Kumaraguru Iyer <kumaranvijaya wrote: > > Dear Friends, > Nmaste. Is any body knows KENOUPANISHAD. I want to > study it deeply. Can anybody could help me out. > Kumaraguru Namaste, Here is the English version according to Swami Gambhirananda. If you save these three postings we can move forward as you wish. I do not propose that I am any more a student than yourself and I am sure that others on this site will have a deeper insight if they are able to join in. Let me know how you wish to proceed, Ken Knight PS. If Sundar comes by this way can you please note that by coincidence I began a study of the Kena Upanishad with Swamiji...via e-mail....about two weeks before he left India. Without his permission I will not use his words on this site as they may arise from our individual questioning, so if you mention this please explain my position to him. I am taking this particular impulse as a separate study and a chance to approach the text freshly once more. Peace and Happiness Ken Knight Kena Upanishad May my limbs, speech, vital force, eyes, ears, as also strength and all the organs, become well developed. Everything is the Brahman revealed in the Upanishads. May I not deny Brahman ; may not Brahman deny me. Let there be no spuming (of me by Brahman), let there be no rejection (of Brahman) by me. May all the virtues that are (spoken of) in the Upanishads repose in me who am engaged in the pursuit of the Self; may they repose in me. Om Peace! Peace! Peace! One 1. Willed by whom does the directed mind towards its object? Being directed by whom does the vital force, that precedes all, proceed (towards its duty)? By whom is this speech willed that people utter? Who is the effulgent being who directs the eyes and the ears? 2. Since He 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, therefore the intelligent men, after giving up (self-identification with the senses) and renouncing this world, become immortal. 3. The eye does not go there, nor speech, nor mind. We do not know (Brahman to be such and such); hence we are not aware of any process of instructing about It. 4. “That (Brahman) is surely different from the known; and again, It is above the unknown.” Such was (the utterance) we have heard of the ancient (teachers) who explained It to us. 5. That which is not uttered by speech that by speech is revealed, know that alone to be Brahman, and not what people worship as an object. 6. That which man does not comprehend with the mind, that by which, they say, the mind is encompassed, know that alone to be Brahman, and not what people worship as an object. 7. That by which man does not see with the eyes, that by which man perceives the activities of the eye, know that alone to be Brahman, and not what people worship as an object. 8. That by which man does not hear with the ear, that by which man knows this ear, know that alone to be Brahman, and not what people worship as an object. 9. That which man does not smell with the organ of smell, that by which the organ of smell is impelled, know that alone to be Brahman, and not what people worship as an object. Two 1. ( Teacher): If you think, “I have known Brahman well enough,” then you have known only the very little expression that It has in the human body and the little expression that It has among the gods. Therefore Brahman is still to be deliberated on by you. (Disciple): “I think (Brahman) is known.” 2. “I do not think, ‘I know (Brahman) well enough’: (ie. I consider) ‘Not that I do not know; I know and I do not know as well.’ He among us who understands that utterance, ‘Not that I do not know: I know and I do n ot know as well,’ knows Brahman.’ 3. It is known to him to whom It is unknown; he does not know to whom It is known. It is unknown to those who know well, and known to those who do not know. 4. It (i.e. Brahman) is really known when It is known with (i.e. as the Self of) each state of consciousness, because thereby one gets immortality. (Since) through one’s own Self is acquired strength, (therefore) through knowledge is attained immortality 5. If one has realised here, then there is truth; if he has not realised here, then there is great destruction. The wise once, having realised (Brahman) in all beings, and having turned away from this world, become immortal. Three 1. It was Brahman, indeed, that achieved victory for the sake of the gods. In that victory, that was in fact Brahman’s, the gods became elated. 2. They thought, “Ours, indeed, is this victory; ours, indeed is this glory.” Brahman knew this pretension of theirs. To them he did appear. They could not make out about that thing, as to what this Yaksha (venerable Being) might be. 3. They said to Fire, “O Jataveda, find out thoroughly about this thing as to what this Yaksha is.” He said, “So be it.” 4. To It he went. To him It said, “Who are you?” He said, “I am known as Fire, or I am Jataveda.” 5. It said, “What power is in you, such as you are?” Fire said, “I can burn up all this on the earth.” 6. (Yaksha) placed a straw for him saying, “Burn this.” (Fire) approached the straw with the power born of full enthusiasm. He could not consume it. He returned from the Yaksha ( to tell the gods), “I could not ascertain It fully as to what the Yaksha is.” 7. Then the gods said to Air, “O Air, find out thoroughly about this thing as to what the Yaksha is.” Air said, “So be it.” 8. To It he went. To him It said, “Who are you?” He said, “I am known as Air, or I am Matarisva.” 9. It said, “What power is in you, such as you are?” Fire said, “I can blow away all this on the earth.” 10. (Yaksha) placed a straw for him saying, “Take it up.” Air approached the straw with the power born of full enthusiasm. He could not take it up. He returned from the Yaksha ( to tell the gods), “I could not ascertain It fully as to what the Yaksha is.” 11. Then the gods said Indra, “O Maghava, find out thoroughly about this thing, as to what this Yaksha is.” He said, “So be it.” He ( Indra) approached It (Yaksha). From him (Yaksha) vanished away. 12. In that very space he approached the superbly charming woman viz. Uma Haimavati. To Her ( he said), “What is this Yaksha?” Four 1. “It was Brahman,” said She, “in Brahman’s victory, indeed, you became elated thus.” From that (utterance) alone, to be sure, did Indra learn that It was Brahman. 2. Therefore, indeed, these gods, viz Fire, Air, and Indra, did excel other gods, for they touched It most proximately, and they knew It first as Brahman. 3. Therefore did lndra excel the other deities. For he touched It most proximately, inasmuch as he knew It first as Brahman. 4. This is Its instruction (about meditation) through analogy. It is like that which is (known as) the flash of lightning, and It is also as though the eye winked. These are (illustrations) in a divine context.’ 5. Then is the instruction through analogy in the context of the (individual) self: This known fact, that the mind seems to go to it (Brahman), and the fact that It (Brahman) is repeatedly remembered through the mind; as also the thought (that the mind has with regard to Brahman). 6. The Brahman is well known as the one adorable to all creatures: (hence) It is to be meditated on with the help of the name tadvana. All creatures surely pray to anyone who meditates on It in this way. 7.Disciple: “Sir, speak of the secret knowledge.” (Teacher): “I have told you of the secret knowledge; I have imparted to you that very secret knowledge of Brahman.” 8. Concentration, cessation from sense-objects, rites etc are its legs; the Vedas are all its limbs: truth is its abode. 9. Anyone who knows thus, he, having dispelled sin, remains firmly seated in the boundless, blissful, and highest Brahman. He remains firmly seated (there). - Official partner of 2002 FIFA World Cup http://fifaworldcup. Quote Link to comment Share on other sites More sharing options...
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