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, Second instalment: Sanskrit Kena Part One 1. om. keneShitaM patati preShitaM manaH kena prANaH prathamaH praiti yuktaH keneShitAM vAcamimAM vadanti cakShuH shrotraM ka u devo yunakti kena: by what agent; being iShitam: willed,directed ; root iSh, desiring; suffix it manaH: the mind patati: goes pra: prefix with sense of directing prANaH: the vital force, being yuktaH: engaged, directed praiti: goes, towards its own activity? pratahamaH: first, should be an adjective of the vital force, for the activities of all the organs are preceded by it imAm vAcam: this speech, consisting of words, as ordinary people; vadanti: they utter kaH u devah: by which effulgent being yunakti: engages, directs towards their respective objects cakShuH shrotram: the eyes and ears 2. shrotasya shrotaM manaso mano yad.h vAco ha vAcaM sa u prANasya prANaH cakShuShashcakShuratimucya dhIrAH pretyasmAllokAdamR^itA bhavanti shrotrasya shrotaM: the Ear of the ear manasaH: of the mind manaH: (He is) the Mind yad vAco ha vAcaM: because the Speech of the speech saH u prANasya prANaH: Life of life cakShuShaH cakShuH: the Eye of the eye atimucya: giving up self-identification with the ear etc. pretya: desisting, separating from this body asmAt lokAt : from this world of empirical dealings involving ‘I and mine’. bhavanti: they become amR^itaH: immortal 3. na tatra cakShurgacchati na vAggacchati no manaH na vidmo na vijAnImo yathaitadanushiShyAta.h tatra: there, to that Brahman cakShuH: the eye na gacchati: it does not go; for it is not possible to go oneself na vAk gacchati: speech does not go no manaH: nor the mind na vidmaH: we do not know na vijAnImaH: we are not aware of yathA: the process by which etat: this anushiShyAt: should be taught, instructed to a disciple 4. anyadeva tadviditAdatho aviditAdadhi iti shushruma pUrveShAM ye nastad.hvyAcacakShare anyat eva: different indeed tat: that atho: again aviditAt: from the unknown, from that which consists of the unmanifested ignorance adhi: used in the sense of ‘above’ but usually is ‘different’. iti: such (was that) shushruma: we heard pUrveSham: of the ancient teachers ye: who naH: to us tat: that Brahman vyAcacakShiire: explained, spoke clearly 5. yadvAcA.anahyuditaM yena vAgbhyudyate tadeva brahma tvaM viddhi nedaM yadidamupAsate yat: that which, whose essence consists of consciousness alone vAk: speech a: is all speech (ie. The letter ‘a’ contains all letters in itself) anabhyuditam: not expressed, uttered yena: that by which vAk: speech abhyudyate: is uttered tat eva: that indeed tvam: you viddhi: know as brahma: na idam: this is not, brahma: yat: which upAsate: meditate (contemplate) on idam: this 6. yanmanasA na manute yenAhrirmano mataM tadeva brahma tvaM viddhi nedaM yadidamupAsate yat: that which…light of consciousness that illumines the mind manas: means the internal organ, mind and intellect taken as one entity na manute: does not think or determine yena: by which AhuH: they say manas: the mind matam: is thought of, encompassed viddhi: know tat eva: that very one, the Self of the mind the rest is as above 7. yaccakshuShA na pashyati yena chakShu.NShi pashyati tadeva brahma tvaM viddhi nedaM yadidamupAsate yat: that which cakShuShA: with the eye na pashyati: (man) does not see yena: that by which pashyati: (man) sees, encompasses,through the light of consciousness cakShUMShi: the activities of the eye rest as above 8. yacchotroNa na shR^inoti yena shrotramidaM shrutaM tadeva brahma tvaM viddhi nedaM yadidamupAsate yat shrotreNa na shR^inoti: that which man does not hear with the ear yena: that by which idam shrotram shrutam: this well-known ear is encompassed rest as above 9. yatprANena na prANiti yena prANaH praNIyate tadeva brahma tvaM viddhi nedaM yadidamupAsate prANena: by the organ of smell, associated with the vital breath (force) yat: that which na prANiti: does not smell, does not comprehend like smell yena: that by which (the light of the Self) prANah: the organ of smell, being illumined as an object praNIyate: is impelled rest as above iti kenepaniShdi prathmaH khaNDa Part Two 1. yadi manyase suvedeti daharamevApi nUnaM tvaM vettha brahmaNo rUpaM yadasya tvaM yadasya deveShvatha nu mImANsyameva te manye viditam.h yadi: if, perchance manyase: you think su veda iti: I know brahman well enough tvam: you vettha: know nUnam: certainly daharam rUpam eva api: the very little form, expression brahmaNaH: of brahman yat asya: thereby brahmanaH rUpam: that form of brahman which deveshu vettha: know among the gods atha nu: therefore manye: I think te: for you; even now mImANsyam eva: certainly to be deliberated on manye: (now) I think viditam: (brahman) is known 2. nAhaM manye suvedeti no na vedeti deva ca yo nastadveda tadveda no na vedeti deva ca na aham manye suveda iti: I do not think that I know brahman well enough no na veda iti, veda ca: not that I do not know brahman; and I know too. na veda ca: and I do not know as well yah: anyone who naH: among us veda: knows in reality tat: that ( sentence uttered by me) veda: he knows tat: brahman 3. yasyAmataM tasya mataM yasya na veda saH avij~nAtaM vijAnatAM vi~jnAtamavitjAnatAM yasya: to whom amatam: unknown tasya: to him matam: is known yasya: he to whom saH: he na veda: does not know avij~nAtam: not known vijAnatam: to the people that know vij~nAtam: known avijAnatam: to those who do not know 4. pratibodhaviditaM matamamR^itatvaM hi vindate AtmanA vindate vIryaMvidyayA vindate.amR^itam.h pratibodha-viditam: known with reference to each state of intelligence matam: complete realisation amR^itam: immortality hi: because vindate: one attains amR^itam: immortality ( existence in one’s own self) AtmanA: through one’s own self vindate: one attains vIryam: strength, vitality vidyayA: through knowledge about the Self vindate: one attains amR^itam: immortality 5. iha cedavedIdatha satyamsti na cedihAvedInmahatI vinaShTiH bhUteShu bhUteShu vicitya dhIrAH pretyAsmAlLokAdamR^itA bhavanti cet: if avedit: has known iha: here atha: then asti satyam: there is truth iha: here cet: if na avedit: has not realised mahatI: great vinaShtiH: destruction dhIrAH: wise vicitya: having known bhUteShu bhUteShu: in all beings moving and unmoving pretya: turning away from ( I and mine) amR^itAH bhavanti: they become immortal iti kenopanishadi dvitIyaH khandaH Part Three 1. brahma ha devebhyo vijigye tasya ha brahmaNo vijaye devA amahIyanta brahma: brahman ha: verily devebhyaH: for the sake of the gods vijigye: achieved victory tasya ha brahmaNo vijaye: in that victory which was indeed brahman’s devAH: the gods amahIyanta: became elated 2. ta aikShantAsmAkamevAyaM vijayo.asmAkamevAyaM mahimeti taddhaiShAm vijaj~nau tebhyo ha prAdurbabhUva tanna vyajAnata kimidaM yakShamiti te: they aikShanta: thought ayam vijayaH: this victory asmAkam eva: ours indeed ayam mahimA: this glory ha: surely tat: that vijaj~nau: knew tebhyaH: to the gods for their sake ha: indeed prAdurbabhUva: appeared as an object of perception na vyajAnata: did not comprehend tat: that kim iti: as to what idam yakSham: this venerable great being 3. te.agnimabruva~njAtaveda etadvijAnIhi kimidaM yakShamiti tatheti te: they agnim: to fire abruvan: said jAtavedA: O JatavedA vijAnIhi: thoroughly find out about etat: this YakSha in our view kim etat yakSham iti: as to what this YakSha is 4. tadbhyadravattamabhyavadatko.asItyagnirvA ahamasmItyabravijjAtvedA vA ahamasmIti tathA: so be it iti: this much tat: towards that adrAvat: approached tam: to him abhyavadat: aid kaH asi iti: who are you Agnih vai: I am Fire 5. tasmi.Nstvayi kiM vIryamityapIda.N sarvaM daheyaM yadidaM prithivyAmiti tasmin tvayi: in you who are such kim vIryam: what power, what ability is there daheyam: I can burn up idam sarvam: all this creation prithivyAm: on this earth, everything 6. tasmai tR^iNaM nidadhAvetaDhaheti tadupapreyAya sarvajavena tanna shashAka dagdhuM sa tata eva nivavR^ite naitadashakaM vij~nAtuM yadetadyakShamiti tasmai: for him tR^inam nidadhau: placed a straw etat: this daha: burn tat upapreyayAya: went near that straw sarvajavena: with the speed born of the fullest enthusiasm tat: that na sasAka dagdhum: he could not burn tataH eva: from that YakSha nivavR^ite: withdrew na ashakam: I did not succeed vij~natum: in knowing fully etat: this yat etat yakSham: as to what this Yaksha is 7. atha vayumabuvanvAvetadvijAnIhi kimetadyakShamiti tatheti 8. tadabhyadravattamabhyavvdatko.asIti vAyurvA ahamasmItyavInmAtarishvA 9. tasmi.Nstvayi kiM vIryamityapIda.N sarvamAdadIya yadidaM prithivyAmiti 10. tasmai tR^iNaM nidadhAvetadAdatsveti tadupapreyAya sarvajavena tanna shashAkAdAtuM sa tata eva nivavR^ite naitadashakaM vij~nAtuM yadetadyakShamiti atha: after that mAtarishvA: that which travels (shvayati) in space (mAtari) idam sarvam api: all this AdadIya: I can take up, blow away Yad idam prithivyAm: see verse 5 11. athendramabruvanmadhavannetadvijAnIhi kimetdyakShmiti tatheti tadabhyadravattasmAttirodadhe atha indram abruvan maghavan etat vijAnIhi: as before with Indra who is a Great Lord and called maghAva because of his strength tat abhyadravat: approached that Yaksha tasmAt: from him ttrodadhe: vanished from sight 12. sa tasminnevAkAsho striyamAjagAma bahushobhamAnAmumA.NhaimavatiM tA.NhovAcha kimetadyakshamiti tasmin eva AkAshe: in that very space ( part of space) where that Yaksha vanished after revealing itself, and the space where Indra also was at the time of the disappearance of Brahman saH: he AjagAma: approached bahushobhamAnAm: superbly charming tAm: her, UmA haimavatIm: one who is as though attired in dress of gold (haimavatI, daughter of Himalayas) uvAca: said kim etat yakSham iti: what is this Yaksha iti kenopanishadi tR^itIyaH khandaH Part Four 1. sA brahmeti hovAca brahmaNo vA etadvijaye mahIyadhvamiti tato haiva vidA~nchakAra brahmeti sA: she uvAca ha: said brahma iti: it was Brahman brahmaNaH vai vijaye: in the victory of God indeed asmAkam eva ayam vijayaH eva ayam mahimA: ours is this victory, ours is this glory tataH ha eva: from that alone, to be sure vidAMcakAra: learned brahma iti: that it was Brahman 2. tasmAdvA ete devA atitarAmivAnyAndevAnyadagnirvAyurindraste hyenannediShThaM pasparshuste hyenatprathamo vidA~nkAra brahmeti tasmAt: therefore ete devAH: these gods atitirAm iva: surpassed greatly, through their own excellence anyAn devAn: the other gods yat agniH vAyuH indraH: Fire, Air, Indra hi: since te: they nediShTham pasparsuH: most proximately touched enat: this Brahman hi: because te: they prathamaH: first, being prominent enat: this Brahman vidAMcakAra: knew ( It to be Brahman ) 3. tasmAdvA indro.atitarAmivAnyandevAnsa hyenannedishThaM pasparsha sa hyenatprathamo vidA~nkAra brahmeti tasmAt vai indraH atitarAm iva: therefore did Indra excel other deities hi saH enat nediShTham pasparsha: inasmuch as he touched it most proximately rest as above 4. tasyaiSha Adesho yadetadvidhyuto vyadhyutadA itIn.h nyamImiShadA ityadhidaivatam.h Tasya: this eShaH AdeshaH: this is the instruction though analogy yat etat: that fact vidyutaH vyadyutat: the flash of lightning A: as it were Iti: meant to call back to memory the word Adesha nyamimiShat: winked iti adhidaivatam: this is the way of showing analogies of Brahman in a divine context 5. athAdhyAtmaM yadetad.hgacchatIva ca mano.anena caitadupasmaratyabhIkShN.N sa~NkalpaH atha: after this adhyAtmam: with regard to the indwelling Self yat etat: that which is known as fact gacchati iva ca manaH: as though the mind goes, as though the mind enters into Brahman encompasses it as an object anena: by that mind abhIkShNam: repeatedly upasmarati: remembers intimately etat: this Brahman saNkalpaH: thought of the mind 6. taddha tadvanaM nAma tadvanamityupAsitavyaM say a etadevaM vedAbhi haina.N sarvaNi bhutAni saMvA~nchanti tat: that ha: certainly tadvanam nAma: tadvanam is derived from tasya ( his) and vanam ( adorable ), it is adorable to all creatures as it is their indwelling self; through this name upAsitavyam: to be meditated upon saH yah: anyone that veda: meditates on etat: the aforesaid Brahman evam: thus sarvAni bhutani: all beings ha: certainly enam: to him abhisaMvA~nchanti: pray, as (they do ) to brahman 7. upaniShadaM bho brUhItyuktA ta upaniShad.hbrAhmIM vAva ta upanishadamabrUmeti bhoH: Sir brUhi: speak of upaniShadam: the secret thing iti: said te: to you upaniShat: the secret knowledge uktA: has been spoken of te; to you upanishadam vAva abrUma iti: I have spoken the very secret brAhmIm: relating to Brahman 8. tasyai tapo damaH karmeti pratiShThA vedAH sarva~NgAni satyamAyatanam.h tasyai: of that (secret teaching) tapaH: the concentyration of the body and the senses and the mind damaH: cessation ( from sense objects) karma: rites iti: pratiShThA: two legs, stands as it were, of that Upanishad vedAh: the four Vedas sarvANgAni all the six subsidiaries (vedangas) beginning with shikSha, all the limbs beginning with the head satyam Ayatanam: satya is the Ayatana, the dwelling place of the secret teaching. 9. yo vA etAmevaM veddApahatya pApmAnamanante svarge loke jyeye pratitiShThati pratitiShThati Again, a check for errors is welcome Ken Knight - Official partner of 2002 FIFA World Cup http://fifaworldcup. 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