॥ अथ केनोपनिषत् ॥ ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः श्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि । सर्वं ब्रह्मौपनिषदं माऽहं ब्रह्म निराकुर्यां मा मा ब्रह्म निराकरोदनिराकरणमस्त्वनिराकरणं मेऽस्तु । तदात्मनि निरते य उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु । ॐ शान्तिः शान्तिः शान्तिः ॥ ॐ केनेषितं पतति प्रेषितं मनः केन प्राणः प्रथमः प्रैति युक्तः । केनेषितां वाचमिमां वदन्ति चक्षुः श्रोत्रं क उ देवो युनक्ति ॥ १॥ श्रोत्रस्य श्रोत्रं मनसो मनो यद् वाचो ह वाचं स उ प्राणस्य प्राणः । चक्षुषश्चक्षुरतिमुच्य धीराः प्रेत्यास्माल्लोकादमृता भवन्ति ॥ २॥ न तत्र चक्षुर्गच्छति न वाग्गच्छति नो मनः । न विद्मो न विजानीमो यथैतदनुशिष्यात् ॥ ३॥ अन्यदेव तद्विदितादथो अविदितादधि । इति शुश्रुम पूर्वेषां ये नस्तद्व्याचचक्षिरे ॥ ४॥ यद्वाचाऽनभ्युदितं येन वागभ्युद्यते । तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ ५॥ यन्मनसा न मनुते येनाहुर्मनो मतम् । तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ ६॥ यच्चक्षुषा न पश्यति येन चक्षूँषि पश्यति । तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ ७॥ यच्छ्रोत्रेण न शृणोति येन श्रोत्रमिदं श्रुतम् । तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ ८॥ यत्प्राणेन न प्राणिति येन प्राणः प्रणीयते । तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ ९॥ ॥ इति केनोपनिषदि प्रथमः खण्डः ॥ यदि मन्यसे सुवेदेति दहरमेवापि नूनं त्वं वेत्थ ब्रह्मणो रूपम् । यदस्य त्वं यदस्य देवेष्वथ नु मीमाँस्येमेव ते मन्ये विदितम् ॥ १॥ नाहं मन्ये सुवेदेति नो न वेदेति वेद च । यो नस्तद्वेद तद्वेद नो न वेदेति वेद च ॥ २॥ यस्यामतं तस्य मतं मतं यस्य न वेद सः । अविज्ञातं विजानतां विज्ञातमविजानताम् ॥ ३॥ प्रतिबोधविदितं मतममृतत्वं हि विन्दते । आत्मना विन्दते वीर्यं विद्यया विन्दतेऽमृतम् ॥ ४॥ इह चेदवेदीदथ सत्यमस्ति न चेदिहावेदीन्महती विनष्टिः । भूतेषु भूतेषु विचित्य धीराः प्रेत्यास्माल्लोकादमृता भवन्ति ॥ ५॥ ॥ इति केनोपनिषदि द्वितीयः खण्डः ॥ ब्रह्म ह देवेभ्यो विजिग्ये तस्य ह ब्रह्मणो विजये देवा अमहीयन्त ॥ १॥ त ऐक्षन्तास्माकमेवायं विजयोऽस्माकमेवायं महिमेति । तद्धैषां विजज्ञौ तेभ्यो ह प्रादुर्बभूव तन्न व्यजानत किमिदं यक्षमिति ॥ २॥ तेऽग्निमब्रुवञ्जातवेद एतद्विजानीहि किमिदं यक्षमिति तथेति ॥ ३॥ तदभ्यद्रवत्तमभ्यवदत्कोऽसीत्यग्निर्वा अहमस्मीत्यब्रवीज्जातवेदा वा अहमस्मीति ॥ ४॥ तस्मि्ँस्त्वयि किं वीर्यमित्यपीद्ँ सर्वं दहेयं यदिदं पृथिव्यामिति ॥ ५॥ तस्मै तृणं निदधावेतद्दहेति । तदुपप्रेयाय सर्वजवेन तन्न शशाक दग्धुं स तत एव निववृते नैतदशकं विज्ञातुं यदेतद्यक्षमिति ॥ ६॥ अथ वायुमब्रुवन्वायवेतद्विजानीहि किमेतद्यक्षमिति तथेति ॥ ७॥ तदभ्यद्रवत्तमभ्यवदत्कोऽसीति वायुर्वा अहमस्मीत्यब्रवीन्मातरिश्वा वा अहमस्मीति ॥ ८॥ तस्मिँस्त्वयि किं वीर्यमित्यपीदँ सर्वमाददीय यदिदं पृथिव्यामिति ॥ ९॥ तस्मै तृणं निदधावेतदादत्स्वेति तदुपप्रेयाय सर्वजवेन तन्न शशाकादतुं स तत एव निववृते नैतदशकं विज्ञातुं यदेतद्यक्षमिति ॥ १०॥ अथेन्द्रमब्रुवन्मघवन्नेतद्विजानीहि किमेतद्यक्षमिति तथेति तदभ्यद्रवत्तस्मात्तिरोदधे ॥ ११॥ स तस्मिन्नेवाकाशे स्त्रियमाजगाम बहुशोभमानामुमाँ हैमवतीं ताँहोवाच किमेतद्यक्षमिति ॥ १२॥ ॥ इति केनोपनिषदि तृतीयः खण्डः ॥ सा ब्रह्मेति होवाच ब्रह्मणो वा एतद्विजये महीयध्वमिति ततो हैव विदाञ्चकार ब्रह्मेति ॥ १॥ तस्माद्वा एते देवा अतितरामिवान्यान्देवान्यदग्निर्वायुरिन्द्रस्ते ह्येनन्नेदिष्ठं पस्पर्शुस्ते ह्येनत्प्रथमो विदाञ्चकार ब्रह्मेति ॥ २॥ तस्माद्वा इन्द्रोऽतितरामिवान्यान्देवान्स ह्येनन्नेदिष्ठं पस्पर्श स ह्येनत्प्रथमो विदाञ्चकार ब्रह्मेति ॥ ३॥ तस्यैष आदेशो यदेतद्विद्युतो व्यद्युतदा३ इतीन् न्यमीमिषदा३ इत्यधिदैवतम् ॥ ४॥ अथाध्यात्मं यद्देतद्गच्छतीव च मनोऽनेन चैतदुपस्मरत्यभीक्ष्णँ सङ्कल्पः ॥ ५॥ तद्ध तद्वनं नाम तद्वनमित्युपासितव्यं स य एतदेवं वेदाभि हैन्ँ सर्वाणि भूतानि संवाञ्छन्ति ॥ ६॥ उपनिषदं भो ब्रूहीत्युक्ता त उपनिषद्ब्राह्मीं वाव त उपनिषदमब्रूमेति ॥ ७॥ तसै तपो दमः कर्मेति प्रतिष्ठा वेदाः सर्वाङ्गानि सत्यमायतनम् ॥ ८॥ यो वा एतामेवं वेदापहत्य पाप्मानमनन्ते स्वर्गे लोके ज्येये प्रतितिष्ठति प्रतितिष्ठति ॥ ९॥ ॥ इति केनोपनिषदि चतुर्थः खण्डः ॥ ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः श्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि । सर्वं ब्रह्मौपनिषदं माऽहं ब्रह्म निराकुर्यां मा मा ब्रह्म निराकरोदनिराकरणमस्त्वनिराकरणं मेऽस्तु । तदात्मनि निरते य उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु । ॐ शान्तिः शान्तिः शान्तिः ॥ ॥ इति केनोपनिषत् ॥
Om ! May my limbs, speech, vital air, eyes, ears, strength, And all the senses be fully developed. All that is revealed by the Upanishads is Brahman. May I never deny Brahman: May Brahman never disown me. Let there be no repudiation (from Brahman); Let there be no infidelity from my side. May all the Dharmas extolled by the Upanishads shine in me Who am intent on knowing the Self. May they shine in me ! Om ! Peace ! Peace ! Peace ! I-1. Wished by whom is the mind directed to fall (on its objects)? Directed by whom does the foremost vital air move? By whom is wished this speech which the people utter? Who is the radiant being that unites 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, freeing themselves (from the identity with the senses) and renouncing the world, become immortal. I-3. The eye does not reach there, nor speech, nor mind, nor do we know (Its mature). Therefore we don’t know how to impart instruction (about It). Distinct indeed is That from the known and distinct from the unknown. Thus have we heard from the ancients who expounded It to us. I-4. That which is not uttered by speech, that by which the word is expressed, know That alone to be Brahman, and not this (non-Brahman) which is being worshipped. I-5. That which one does not think with the mind, that by which, they say, the mind is thought, know That alone to be Brahman, and not this (non-Brahman) which is being worshipped. I-6. That which man does not see with the eye, that by which man sees the activities of the eye, know That alone to be Brahman, and not this (non-Brahman) which is being worshipped. I-7. That which man does not hear with the ear, that by which man hears the ear’s hearing, know That alone to be Brahman, and not this (non-Brahman) which is being worshipped. I-8. That which man does not smell with the organ of smell, that by which the organ of smell is attracted towards its objects, know That alone to be Brahman, and not this (non-Brahman) which is being worshipped. II-1. If you think, ‘I know Brahman rightly’, you have known but little of Brahman’s (true) nature. What you know of His form and what form you know among the gods (too is but little). Therefore Brahman is still to be inquired into by you. I think Brahman is known to me. II-2. I think not I know Brahman rightly, nor do I think It is unknown. I know (and I do not know also). He among us who knows that knows It (Brahman); not that It is not known nor that It is known. II-3. It is known to him to whom It is unknown; he to whom It is known does not know It. It is unknown to those who know, and known to those who know not. II-4. When Brahman is known as the inner Self (of cognition) in every state of consciousness, It is known in reality, because one thus attains immortality. Through one’s own Self is attained strength and through knowledge is attained immortality. II-5. Here if one has realised, then there is accomplishment. Here if one has not realised, then there is utter ruin. Having realised Brahman in all beings, and having withdrawn from this world, the wise become immortal. III-1. It is well-known that Brahman indeed achieved victory for the gods. But in that victory which was Brahman’s the gods revelled in joy. III-2. They thought, “Ours alone is this victory, ours alone is this glory”. Brahman knew this their pride and appeared before them, but they knew not who this Yaksha (worshipful Being) was. III-3. They said to Agni: “O Jataveda, know thou this as to who this Yaksha is”. (He said:) “So be it.” III-4. Agni approached It. It asked him, “Who art thou?” He replied, “I am Agni or I am Jataveda”. III-5. (It said:) “What is the power in thee, such as thou art?” (Agni said:) “I can burn all this that is upon the earth.” III-6. For him (It) placed there a blade of grass and said: “Burn this”. (Agni) went near it in all haste, but he could not burn it. He returned from there (and said:) “I am unable to understand who that Yaksha is”. III-7. Then (the gods) said to Vayu: “O Vayu, know thou this as to who this Yaksha is”. (He said:) “So be it”. III-8. Vayu approached It. It said to him, “Who art thou?” He replied, “I am Vayu or I am Matarsiva”. III-9. (It said:) “What is the power in thee, such as thou art?” (Vayu said:) “I can take hold of all this that is upon the earth”. III-10. For him (It) placed there a blade of grass and said: “Take this up”. (Vayu) went near it in all haste, but he could not take it up. He returned from there (and said:) “I am unable to understand who that Yaksha is”. III-11. Then (the gods) said to Indra: “O Maghava, know thou this as to who this Yaksha is”. (He said:) “So be it”. He approached It, but It disappeared from him. III-12. In that space itself (where the Yaksha had disappeared) Indra approached an exceedingly charming woman. To that Uma decked in gold (or to the daughter of the Himalayas), he said: “Who is this Yaksha?” IV-1. She said: “It was Brahman. In the victory that was Brahman’s you were revelling in joy”. Then alone did Indra know for certain that It was Brahman. IV-2. Therefore, these gods viz. Agni, Vayu and Indra excelled other gods, for they touched Brahman who stood very close and indeed knew first that It was Brahman. IV-3. Therefore is Indra more excellent than the other gods, for he touched Brahman who stood very close and indeed knew first that It was Brahman. IV-4. Its instruction (regarding meditation) is this. It is similar to that which is like a flash of lightning or like the winkling of the eye. This is (the analogy of Brahman) in the divine aspect. IV-5. Then (follows) the instruction through analogy on the aspect of the individual self. (It is well-known that) the mind seems to attain to It, that It is continually remembered by the mind, and that the mind possesses the thought (regarding It). IV-6. That Brahman is known indeed as Tadvana (worshipful or adorable to all beings); That is to be worshipped as Tadvana. To him who knows It thus verily all beings pray. IV-7. (Disciple:) “Revered sir, speak Upanishad to me.” (Teacher:) “I have spoken Upanishad to thee. Of Brahman verily is the Upanishad that I have spoken.” IV-8. Of this knowledge austerity, self-restraint and action are the feet, the Vedas are all limbs and truth is the abode. IV-9. He who knows this thus, with his sins destroyed, becomes firmly seated in the infinite, blissful and supreme Brahman. He becomes firmly seated (in Brahman). Om ! May my limbs, speech, vital air, eyes, ears, strength, And all the senses be fully developed. All that is revealed by the Upanishads is Brahman. May I never deny Brahman: May Brahman never disown me. Let there be no repudiation (from Brahman); Let there be no infidelity from my side. May all the Dharmas extolled by the Upanishads shine in me Who am intent on knowing the Self. May they shine in me ! Om ! Peace ! Peace ! Peace ! Here ends the Kenopanishad, as contained in the Sama-Veda.
॥ atha kenopaniṣat ॥ oṃ āpyāyantu mamāṅgāni vākprāṇaścakṣuḥ śrotramatho balamindriyāṇi ca sarvāṇi । sarvaṃ brahmaupaniṣadaṃ mā'haṃ brahma nirākuryāṃ mā mā brahma nirākarodanirākaraṇamastvanirākaraṇaṃ me'stu । tadātmani nirate ya upaniṣatsu dharmāste mayi santu te mayi santu । oṃ śāntiḥ śāntiḥ śāntiḥ ॥ oṃ keneṣitaṃ patati preṣitaṃ manaḥ kena prāṇaḥ prathamaḥ praiti yuktaḥ । keneṣitāṃ vācamimāṃ vadanti cakṣuḥ śrotraṃ ka u devo yunakti ॥ 1॥ śrotrasya śrotraṃ manaso mano yad vāco ha vācaṃ sa u prāṇasya prāṇaḥ । cakṣuṣaścakṣuratimucya dhīrāḥ pretyāsmāllokādamṛtā bhavanti ॥ 2॥ na tatra cakṣurgacchati na vāggacchati no manaḥ । na vidmo na vijānīmo yathaitadanuśiṣyāt ॥ 3॥ anyadeva tadviditādatho aviditādadhi । iti śuśruma pūrveṣāṃ ye nastadvyācacakṣire ॥ 4॥ yadvācā'nabhyuditaṃ yena vāgabhyudyate । tadeva brahma tvaṃ viddhi nedaṃ yadidamupāsate ॥ 5॥ yanmanasā na manute yenāhurmano matam । tadeva brahma tvaṃ viddhi nedaṃ yadidamupāsate ॥ 6॥ yaccakṣuṣā na paśyati yena cakṣūm̐ṣi paśyati । tadeva brahma tvaṃ viddhi nedaṃ yadidamupāsate ॥ 7॥ yacchrotreṇa na śṛṇoti yena śrotramidaṃ śrutam । tadeva brahma tvaṃ viddhi nedaṃ yadidamupāsate ॥ 8॥ yatprāṇena na prāṇiti yena prāṇaḥ praṇīyate । tadeva brahma tvaṃ viddhi nedaṃ yadidamupāsate ॥ 9॥ ॥ iti kenopaniṣadi prathamaḥ khaṇḍaḥ ॥ yadi manyase suvedeti daharamevāpi nūnaṃ tvaṃ vettha brahmaṇo rūpam । yadasya tvaṃ yadasya deveṣvatha nu mīmām̐syemeva te manye viditam ॥ 1॥ nāhaṃ manye suvedeti no na vedeti veda ca । yo nastadveda tadveda no na vedeti veda ca ॥ 2॥ yasyāmataṃ tasya mataṃ mataṃ yasya na veda saḥ । avijñātaṃ vijānatāṃ vijñātamavijānatām ॥ 3॥ pratibodhaviditaṃ matamamṛtatvaṃ hi vindate । ātmanā vindate vīryaṃ vidyayā vindate'mṛtam ॥ 4॥ iha cedavedīdatha satyamasti na cedihāvedīnmahatī vinaṣṭiḥ । bhūteṣu bhūteṣu vicitya dhīrāḥ pretyāsmāllokādamṛtā bhavanti ॥ 5॥ ॥ iti kenopaniṣadi dvitīyaḥ khaṇḍaḥ ॥ brahma ha devebhyo vijigye tasya ha brahmaṇo vijaye devā amahīyanta ॥ 1॥ ta aikṣantāsmākamevāyaṃ vijayo'smākamevāyaṃ mahimeti । taddhaiṣāṃ vijajñau tebhyo ha prādurbabhūva tanna vyajānata kimidaṃ yakṣamiti ॥ 2॥ te'gnimabruvañjātaveda etadvijānīhi kimidaṃ yakṣamiti tatheti ॥ 3॥ tadabhyadravattamabhyavadatko'sītyagnirvā ahamasmītyabravījjātavedā vā ahamasmīti ॥ 4॥ tasmim̐stvayi kiṃ vīryamityapīdm̐ sarvaṃ daheyaṃ yadidaṃ pṛthivyāmiti ॥ 5॥ tasmai tṛṇaṃ nidadhāvetaddaheti । tadupapreyāya sarvajavena tanna śaśāka dagdhuṃ sa tata eva nivavṛte naitadaśakaṃ vijñātuṃ yadetadyakṣamiti ॥ 6॥ atha vāyumabruvanvāyavetadvijānīhi kimetadyakṣamiti tatheti ॥ 7॥ tadabhyadravattamabhyavadatko'sīti vāyurvā ahamasmītyabravīnmātariśvā vā ahamasmīti ॥ 8॥ tasmim̐stvayi kiṃ vīryamityapīdam̐ sarvamādadīya yadidaṃ pṛthivyāmiti ॥ 9॥ tasmai tṛṇaṃ nidadhāvetadādatsveti tadupapreyāya sarvajavena tanna śaśākādatuṃ sa tata eva nivavṛte naitadaśakaṃ vijñātuṃ yadetadyakṣamiti ॥ 10॥ athendramabruvanmaghavannetadvijānīhi kimetadyakṣamiti tatheti