॥ अथ केनोपनिषत् ॥
ॐ स॒ह ना॑ववतु । स॒ह नौ॑ भुनक्तु । स॒ह वी॒र्य॑-ङ्करवावहै । ते॒ज॒स्विना॒वधी॑तमस्तु॒ मा वि॑द्विषा॒वहै᳚ ।
ॐ शान्ति॒-श्शान्ति॒-श्शान्तिः॑ ॥
Om. May Brahman protect us both, the teacher and the student. May He nourish us both. May we work together with great energy. May our study be vigorous and effective. May there be no hatred between us. Om. Peace, peace, peace.
May my limbs, speech, vital force, eyes, ears, strength, and all my senses grow in vigor. All existence is the Brahman of the Upanishads. May I never deny Brahman, and may Brahman never reject me. Let there be no rejection; may there be union. May the virtues proclaimed in the Upanishads dwell in me, who am devoted to the Atman. May they dwell in me. Om. Peace, peace, peace.
By whose will does the mind reach its target and alight? By whose command does the first vital force proceed to its function? By whose will is this speech spoken? And what divinity directs the eye and the ear?
ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षु-श्श्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि । सर्व-म्ब्रह्मौपनिषद-म्मा-ऽह-म्ब्रह्म निराकुर्या-म्मा मा ब्रह्म निराकरोदनिराकरणमस्त्वनिराकरण-म्मे-ऽस्तु । तदात्मनि निरते य उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु ।
ॐ शान्ति॒-श्शान्ति॒-श्शान्तिः॑ ॥
केनेषित-म्पतति प्रेषित-म्मनः
केन प्राणः प्रथमः प्रैति युक्तः ।
केनेषितां-वाँचमिमां-वँदन्ति
चक्षु-श्श्रोत्र-ङ्क उ देवो युनक्ति ॥ 1 ॥
श्रोत्रस्य श्रोत्र-म्मनसो मनो यद्
वाचो ह वाचं स उ प्राणस्य प्राणः ।
चक्षुषश्चक्षुरतिमुच्य धीराः
प्रेत्यास्माल्लोकादमृता भवन्ति ॥ 2 ॥
It is the Ear of the ear, the Mind of the mind, the Speech of speech, the Breath of breath, and the Eye of the eye. The wise, having realized the Self and detached themselves from the senses, transcend this world and become immortal.
न तत्र चक्षुर्गच्छति न वागच्छति नो मनः ।
न विद्मो न विजानीमो यथैतदनुशिष्यात् ॥ 3 ॥
The eye does not reach there, nor speech, nor the mind. We do not know, nor can we discern how one could teach It. It is other than the known and, moreover, above the unknown.
अन्यदेव तद्विदितादथो अविदितादधि ।
इति शुश्रुम पूर्वेषां-येँ नस्तद्व्याचचक्षिरे ॥ 4 ॥
Thus have we heard from the ancient teachers who explained it to us.
यद्वाचा-ऽनभ्युदितं-येँन वागभ्युद्यते ।
तदेव ब्रह्म त्वं-विँद्धि नेदं-यँदिदमुपासते ॥ 5 ॥
That which speech cannot reveal, but by which speech is revealed—know that alone to be Brahman, and not what people worship as an object here.
यन्मनसा न मनुते येनाहुर्मनो मतम् ।
तदेव ब्रह्म त्वं-विँद्धि नेदं-यँदिदमुपासते ॥ 6 ॥
That which the mind does not think, but by which the mind is thought—know that alone to be Brahman, and not what people worship as an object here.
यच्चक्षुषा न पश्यति येन चक्षूंषि पश्यति ।
तदेव ब्रह्म त्वं-विँद्धि नेदं-यँदिदमुपासते ॥ 7 ॥
That which the eye does not see, but by which the eyes are able to see—know that alone to be Brahman, and not what people worship as an object here.
यच्छ्रोत्रेण न शृणोति येन श्रोत्रमिदं श्रुतम् ।
तदेव ब्रह्म त्वं-विँद्धि नेदं-यँदिदमुपासते ॥ 8 ॥
That which the ear does not hear, but by which the hearing itself is heard—know that alone to be Brahman, and not what people worship as an object here.
यत्प्राणेन न प्राणिति येन प्राणः प्रणीयते ।
तदेव ब्रह्म त्वं-विँद्धि नेदं-यँदिदमुपासते ॥ 9 ॥
That which the breath does not vitalize, but by which the breath itself is guided—know that alone to be Brahman, and not what people worship as an object here.
॥ इति केनोपनिषदि प्रथमः खण्डः ॥