Kena Upanishad: All 35 Verses in Sanskrit with Meaning

केनेषितं पतति प्रेषितं मनः
केन प्राणः प्रथमः प्रैति युक्तः
केनेषितां वाचमिमां वदन्ति
चक्षुःश्रोत्रं क उ देवो युनक्ति ॥ १.१ ॥

Keneshitam patati preshitam manah
Kena pranah prathamah praiti yuktah
Keneshitam vachamimam vadanti
Chakshuhshrotram ka u devo yunakti

MeaningBy whose wish does the mind go out and land on its object? By whose command does the first breath set out and keep moving? Who is it that makes people utter this speech? Which god joins the eye and the ear to their work?

NoteThe Upanishad takes its name from the first word, kena, meaning by whom or by what. The whole text answers that one question.

Other readingThe print has no "om" before the first word of the verse. Wikisource opens the verse with "om".

श्रोत्रस्य श्रोत्रं मनसो मनो यद्वाचो ह वाचं
स उ प्राणस्य प्राणः
चक्षुषश्चक्षुरतिमुच्य धीराः प्रेत्यास्माल्लोकादमृता भवन्ति ॥ १.२ ॥

Shrotrasya shrotram manaso mano yadvacho ha vacham
Sa u pranasya pranah
Chakshushashchakshuratimuchya dhirah pretyasmallokadamrita bhavanti

MeaningIt is the ear of the ear, the mind of the mind, the speech of speech. It is also the breath of the breath and the eye of the eye. The wise, once they have let go of the false sense of self, leave this world and become immortal.

NoteThe line is usually read as saying that the Self is not a second ear, but whatever makes hearing possible, and the same for the mind, speech, breath and eye. It is the knower behind each sense, not one more thing that is known.

Other readingThe print joins the end of the verse as "cakṣuṣaś cakṣur atimucya". Wikisource writes "cakṣuḥ" and "atimucya" apart. The words are the same.

न तत्र चक्षुर्गच्छति न वाग्गच्छति नो मनः
न विद्मो न विजानीमो यथैतदनुशिष्यात् ॥ १.३ ॥

Na tatra chakshurgachchhati na vaggachchhati no manah
Na vidmo na vijanimo yathaitadanushishyat

MeaningThe eye does not reach it, speech does not reach it, the mind does not reach it. We do not know it, and we do not see how anyone could teach it.

अन्यदेव तद्विदितादथो अविदितादधि
इति शुश्रुम पूर्वेषां ये नस्तद्व्याचचक्षिरे ॥ १.४ ॥

Anyadeva tadviditadatho aviditadadhi
Iti shushruma purvesham ye nastadvyachachakshire

MeaningIt is different from what is known and above what is unknown. So we have heard from the people before us, who explained it to us.

यद्वाचाऽनभ्युदितं येन वागभ्युद्यते
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ १.५ ॥

Yadvacha'nabhyuditam yena vagabhyudyate
Tadeva brahma tvam viddhi nedam yadidamupasate

MeaningThat which cannot be expressed in speech, and by which speech is expressed: know that as Brahman. It is not this thing that people worship here.

यन्मनसा न मनुते येनाहुर्मनो मतम्
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ १.६ ॥

Yanmanasa na manute yenahurmano matam
Tadeva brahma tvam viddhi nedam yadidamupasate

MeaningThat which the mind cannot think, and by which, they say, the mind is thought: know that as Brahman. It is not this thing that people worship here.

यच्चक्षुषा न पश्यति येन चक्षूंषि पश्यति
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ १.७ ॥

Yachchakshusha na pashyati yena chakshumshi pashyati
Tadeva brahma tvam viddhi nedam yadidamupasate

MeaningThat which the eye cannot see, and by which the eyes see: know that as Brahman. It is not this thing that people worship here.

यच्छ्रोत्रेण न शृणोति येन श्रोत्रमिदं श्रुतम्
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ १.८ ॥

Yachchhrotrena na shrinoti yena shrotramidam shrutam
Tadeva brahma tvam viddhi nedam yadidamupasate

MeaningThat which the ear cannot hear, and by which this hearing is heard: know that as Brahman. It is not this thing that people worship here.

यत्प्राणेन न प्राणिति येन प्राणः प्रणीयते
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ १.९ ॥

Yatpranena na praniti yena pranah praniyate
Tadeva brahma tvam viddhi nedam yadidamupasate

MeaningThat which does not breathe by breath, and by which breath is led along: know that as Brahman. It is not this thing that people worship here.

यदि मन्यसे सुवेदेति दभ्रमेवापि
नूनं त्वं वेत्थ ब्रह्मणो रूपम्
यदस्य त्वं यदस्य देवेष्वथ नु
मीमांस्यमेव ते मन्ये विदितम् ॥ २.१ ॥

Yadi manyase suvedeti dabhramevapi
Nunam tvam vettha brahmano rupam
Yadasya tvam yadasya deveshvatha nu
Mimamsyameva te manye viditam

MeaningIf you think, "I know it well", you know only a little of Brahman's form, whether it is the form in you or the form in the gods. So I think it is still something you should look into.

NoteThe speaker changes here. The teacher warns the student against thinking the question is closed.

Other readingThe print reads "dabhram evāpi" (only a little). Wikisource, which this page followed before, reads "daharam evāpi". Both words mean small or little.

नाहं मन्ये सुवेदेति नो न वेदेति वेद च
यो नस्तद्वेद तद्वेद नो न वेदेति वेद च ॥ २.२ ॥

Naham manye suvedeti no na vedeti veda cha
Yo nastadveda tadveda no na vedeti veda cha

MeaningI do not think, "I know it well", and I do not think, "I do not know it". I know it, and I do not know it. Whoever among us understands this saying understands it.

यस्यामतं तस्य मतं मतं यस्य न वेद सः
अविज्ञातं विजानतां विज्ञातमविजानताम् ॥ २.३ ॥

Yasyamatam tasya matam matam yasya na veda sah
Avijnatam vijanatam vijnatamavijanatam

MeaningFor the one who thinks it is not known, it is known. For the one who thinks it is known, it is not. It is not understood by those who claim to understand, and it is understood by those who do not claim to.

NoteThe paradox in verses 2 and 3 is deliberate. The Upanishad means that Brahman is not known the way an object is known, and so a person who claims to have grasped it has grasped something smaller.

प्रतिबोधविदितं मतममृतत्वं हि विन्दते
आत्मना विन्दते वीर्यं विद्यया विन्दतेऽमृतम् ॥ २.४ ॥

Pratibodhaviditam matamamritatvam hi vindate
Atmana vindate viryam vidyaya vindate'mritam

MeaningIt is truly known when it is known in every act of knowing, for by it one gains immortality. Through the self one finds strength, and through knowledge one finds immortality.

इह चेदवेदीदथ सत्यमस्ति
न चेदिहावेदीन्महती विनष्टिः
भूतेषु भूतेषु विचित्य धीराः
प्रेत्यास्माल्लोकादमृता भवन्ति ॥ २.५ ॥

Iha chedavedidatha satyamasti
Na chedihavedinmahati vinashtih
Bhuteshu bhuteshu vichitya dhirah
Pretyasmallokadamrita bhavanti

MeaningIf someone knows it here, in this life, then there is truth. If someone does not know it here, the loss is great. The wise find it in every being, and when they leave this world they become immortal.

ब्रह्म ह देवेभ्यो विजिग्ये तस्य ह ब्रह्मणो विजये देवा अमहीयन्त ॥ ३.१ ॥

Brahma ha devebhyo vijigye tasya ha brahmano vijaye deva amahiyanta

MeaningBrahman once won a victory for the gods. The gods rejoiced and became proud of what was really Brahman's victory.

NoteFrom here to the end of chapter 4 the Upanishad tells a story. Some teachers read it as a story about the gods, and others as a parable about the pride a person takes in what is not really their own doing.

त ऐक्षन्तास्माकमेवायं विजयोऽस्माकमेवायं महिमेति तद्धैषां विजज्ञौ तेभ्यो ह प्रादुर्बभूव तन्न व्यजानत किमिदं यक्षमिति ॥ ३.२ ॥

Ta aikshantasmakamevayam vijayo'smakamevayam mahimeti taddhaisham vijajnau tebhyo ha pradurbabhuva tanna vyajanata kimidam yakshamiti

MeaningThey thought, "This victory is ours and this greatness is ours." Brahman knew what they were thinking and appeared before them. They could not tell what this wonderful being was.

तेऽग्निमब्रुवन् जातवेद एतद्विजानीहि किमेतद्यक्षमिति तथेति ॥ ३.३ ॥

Te'gnimabruvan jataveda etadvijanihi kimetadyakshamiti tatheti

MeaningThey said to Agni, "Jatavedas, find out what this being is." He said, "So be it."

Other readingThe print reads "kim etad yakṣam iti", as in the verses that follow. Wikisource reads "kim idaṃ yakṣam iti", as in verse 3.2.

तदभ्यद्रवत्तमभ्यवदत्कोऽसीत्यग्निर्वा अहमस्मीत्यब्रवीज्जातवेदा वा अहमस्मीति ॥ ३.४ ॥

Tadabhyadravattamabhyavadatko'sityagnirva ahamasmityabravijjataveda va ahamasmiti

MeaningAgni ran up to it. It asked him, "Who are you?" He said, "I am Agni. I am Jatavedas."

तस्मिंस्त्वयि किं वीर्यमित्यपीदं सर्वं दहेयं यदिदं पृथिव्यामिति ॥ ३.५ ॥

Tasmimstvayi kim viryamityapidam sarvam daheyam yadidam prithivyamiti

MeaningIt said, "With a name like that, what power do you have?" He said, "I could burn everything here, all that there is on earth."

तस्मै तृणं निदधावेतद्दहेति तदुपप्रेयाय सर्वजवेन तन्न शशाक दग्धुं स तत एव निववृते नैतदशकं विज्ञातुं यदेतद्यक्षमिति ॥ ३.६ ॥

Tasmai trinam nidadhavetaddaheti tadupapreyaya sarvajavena tanna shashaka dagdhum sa tata eva nivavrite naitadashakam vijnatum yadetadyakshamiti

MeaningIt put a blade of grass in front of him and said, "Burn this." He rushed at it with all his speed and could not burn it. He turned back from there and said, "I could not find out what this being is."

अथ वायुमब्रुवन्वायवेतद्विजानीहि किमेतद्यक्षमिति तथेति ॥ ३.७ ॥

Atha vayumabruvanvayavetadvijanihi kimetadyakshamiti tatheti

MeaningThen they said to Vayu, "Vayu, find out what this being is." He said, "So be it."

तदभ्यद्रवत्तमभ्यवदत्कोऽसीति वायुर्वा अहमस्मीत्यब्रवीन्मातरिश्वा वा अहमस्मीति ॥ ३.८ ॥

Tadabhyadravattamabhyavadatko'siti vayurva ahamasmityabravinmatarishva va ahamasmiti

MeaningVayu ran up to it. It asked him, "Who are you?" He said, "I am Vayu. I am Matarishvan."

तस्मिंस्त्वयि किं वीर्यमित्यपीदं सर्वमाददीय यदिदं पृथिव्यामिति ॥ ३.९ ॥

Tasmimstvayi kim viryamityapidam sarvamadadiya yadidam prithivyamiti

MeaningIt said, "With a name like that, what power do you have?" He said, "I could take up everything here, all that there is on earth."

तस्मै तृणं निदधावेतदादत्स्वेति तदुपप्रेयाय सर्वजवेन तन्न शशाकादातुम् स तत एव निववृते नैतदशकं विज्ञातुं यदेतद्यक्षमिति ॥ ३.१० ॥

Tasmai trinam nidadhavetadadatsveti tadupapreyaya sarvajavena tanna shashakadatum sa tata eva nivavrite naitadashakam vijnatum yadetadyakshamiti

MeaningIt put the blade of grass in front of him and said, "Take this up." He rushed at it with all his speed and could not lift it. He turned back from there and said, "I could not find out what this being is."

अथेन्द्रमब्रुवन्मघवन्नेतद्विजानीहि किमेतद्यक्षमिति तथेति तदभ्यद्रवत्तस्मात्तिरोदधे ॥ ३.११ ॥

Athendramabruvanmaghavannetadvijanihi kimetadyakshamiti tatheti tadabhyadravattasmattirodadhe

MeaningThen they said to Indra, "Maghavan, find out what this being is." He said, "So be it." He went up to it, and it vanished from him.

स तस्मिन्नेवाकाशे स्त्रियमाजगाम बहुशोभमानामुमां हैमवतीं तां होवाच किमेतद्यक्षमिति ॥ ३.१२ ॥

Sa tasminnevakashe striyamajagama bahushobhamanamumam haimavatim tam hovacha kimetadyakshamiti

MeaningUma appears only here, and the text calls her Haimavati. Shankara reads her as the knowledge of Brahman appearing in a woman's form, and the later tradition identifies her with Parvati. The Upanishad itself says only that she is a woman of great beauty.

NoteUma appears only here, and the text calls her Haimavati. Shankara reads her as the knowledge of Brahman appearing in a woman's form, and the later tradition identifies her with Parvati. The Upanishad itself says only that she is a woman of great beauty.

ब्रह्मेति होवाच ब्रह्मणो वा एतद्विजये महीयध्वमिति ततो हैव विदाञ्चकार ब्रह्मेति ॥ ४.१ ॥

Brahmeti hovacha brahmano va etadvijaye mahiyadhvamiti tato haiva vidanchakara brahmeti

MeaningShe said, "It is Brahman. It is in Brahman's victory that you have been rejoicing." Only then did he understand that it was Brahman.

Other readingIn both of its copies of the verse the print begins "brahmeti hovāca", without the word "sā" (she). Wikisource begins "sā brahmeti hovāca". The speaker is still Uma, from the end of the previous section.

तस्माद्वा एते देवा अतितरामिवान्यान्देवान्यदग्निर्वायुरिन्द्रस्ते ह्येनन्नेदिष्ठं पस्पर्शुस्ते ह्येनत्प्रथमो विदाञ्चकार ब्रह्मेति ॥ ४.२ ॥

Tasmadva ete deva atitaramivanyandevanyadagnirvayurindraste hyenannedishtham pasparshuste hyenatprathamo vidanchakara brahmeti

MeaningThat is why these gods, Agni, Vayu and Indra, stand above the other gods. They came closest to it, and they were the first to know that it was Brahman.

तस्माद्वा इन्द्रोऽतितरामिवान्यान्देवान्स ह्येनन्नेदिष्ठं पस्पर्श स ह्येनत्प्रथमो विदाञ्चकार ब्रह्मेति ॥ ४.३ ॥

Tasmadva indro'titaramivanyandevansa hyenannedishtham pasparsha sa hyenatprathamo vidanchakara brahmeti

MeaningThat is why Indra stands above the other gods. He came closest to it, and he was the first to know that it was Brahman.

तस्यैष आदेशो यदेतद्विद्युतो व्यद्युतदा३ इतीन्न्यमीमिषदा३ इत्यधिदैवतम् ॥ ४.४ ॥

Tasyaisha adesho yadetadvidyuto vyadyutada3 itinnyamimishada3 ityadhidaivatam

MeaningThis is the teaching about it by comparison. It is like the flash of lightning, ah, and like the blink of an eye, ah. That is the teaching as it concerns the gods.

NoteThe text gives two images, a flash of lightning and the blink of an eye. Commentators read them as saying that the sense of Brahman comes suddenly and is gone almost as soon as it is noticed. The sound ah is written with a long vowel marked three, which stretches it out like a gasp.

अथाध्यात्मं यदेतद्गच्छतीव च मनोऽनेन चैतदुपस्मरत्यभीक्ष्णं संकल्पः ॥ ४.५ ॥

Athadhyatmam yadetadgachchhativa cha mano'nena chaitadupasmaratyabhikshnam sankalpah

MeaningNow the teaching as it concerns the self. The mind seems to move towards it, and through the mind one remembers it again and again. That repeated intention is the mind's way towards it.

तद्ध तद्वनं नाम तद्वनमित्युपासितव्यं स य एतदेवं वेदाभि हैनं सर्वाणि भूतानि संवाञ्छन्ति ॥ ४.६ ॥

Taddha tadvanam nama tadvanamityupasitavyam sa ya etadevam vedabhi hainam sarvani bhutani samvanchhanti

MeaningIt is called Tadvana, the one to be loved. It should be revered as Tadvana. For the one who knows it so, all beings feel a longing.

NoteTadvana is read as tad (that) and vana (to be loved or desired), so the name means the one that is longed for.

उपनिषदं भो ब्रूहीत्युक्ता त उपनिषद्ब्राह्मीं वाव त उपनिषदमब्रूमेति ॥ ४.७ ॥

Upanishadam bho bruhityukta ta upanishadbrahmim vava ta upanishadamabrumeti

Meaning"Sir, tell us the Upanishad." "The Upanishad has been told to you. We have told you the Upanishad about Brahman."

तस्यै तपो दमः कर्मेति प्रतिष्ठा वेदाः सर्वाङ्गानि सत्यमायतनम् ॥ ४.८ ॥

Tasyai tapo damah karmeti pratishtha vedah sarvangani satyamayatanam

MeaningAusterity, self-restraint and dutiful action are its ground. The Vedas are all its limbs. Truth is its home.

यो वा एतामेवं वेदापहत्य पाप्मानमनन्ते स्वर्गे लोके ज्येये प्रतितिष्ठति प्रतितिष्ठति ॥ ४.९ ॥

Yo va etamevam vedapahatya papmanamanante svarge loke jyeye pratitishthati pratitishthati

MeaningThe one who knows this shakes off evil and is firmly established in the endless, highest world of heaven. Firmly established.