Kena Upanishad contains four chapters of hymns in Sama Veda. This is also called Tavalkara upanishad and brahmanopanishad. This upanishad contains the answers of the Questions asked by the truth seekers.
- Wished by whom is the mind directed ? Directed by whom does the air move? By whose wish people utter the speech? Who unites the eye and the ear ?
- Because source 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 source is freeing the one who craves for renunciation from the identity with the senses.
- The eye does not reach source, nor speech, nor mind. Distinct indeed is That from the known and distinct from the unknown.
- That which is not uttered by speech, that by which the word is expressed, know that alone to be Brahman.
- That which one does not think with the mind, that by which, they say, the mind is thought, know that alone to be Brahman.
- 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.
- That which man does not hear with the ear, that by which man hears the ear’s hearing, know that alone to be Brahman.
- 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.
- If you think, ‘I know Brahman rightly’, you have known but little of Brahman’s nature. What you know of His form and what form you know among the gods . Therefore Brahman is still to be inquired into by you.
- 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.
- 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.
- 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.
- Here if one has realized, then there is accomplishment. Here if one has not realized, then there is utter ruin. Having realized Brahman in all beings, and having withdrawn from this world, the wise become immortal.
- It is well-known that Brahman indeed achieved victory for the gods. But in that victory which was Brahman’s the gods reveled in joy.
- 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.
- They said to Agni: “O Jataveda, know thou this as to who this Yaksha is”. (He said:) “So be it.”
- Agni approached It. It asked him, “Who art thou?” He replied, “I am Agni or I am Jataveda”.
- (It said:) “What is the power in thee, such as thou art?” (Agni said:) “I can burn all this that is upon the earth.”
- 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”.
- Then (the gods) said to Vayu: “O Vayu, know thou this as to who this Yaksha is”. (He said:) “So be it”.
- Vayu approached It. It said to him, “Who art thou?” He replied, “I am Vayu or I am Matarsiva”.
- (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”.
- 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”.
- 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.
- 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?”
- She said: “It was Brahman. In the victory that was Brahman’s you were reveling in joy”. Thenalone did Indra know for certain that It was Brahman.
- 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.
- 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.
- 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.
- 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).
- That Brahman is known indeed as Tadvana (worshipful or adorable to all beings); That is to be worshiped as Tadvana. To him who knows It thus verily all beings pray.
- (Disciple:) “Revered sir, speak Upanishad to me.” (Teacher:) “I have spoken Upanishad to thee. Of Brahman verily is the Upanishad that I have spoken.”
- Of this knowledge austerity, self-restraint and action are the feet, the Vedas are all limbs and truth is the abode.
- 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).