यदि मन्यसे सुवेदेति दहरमेवापि
नून-न्त्वं-वेँत्थ ब्रह्मणो रूपम् ।
यदस्य त्वं-यँदस्य देवेष्वथ नु
मीमाम्स्यमेव ते मन्ये विदितम् ॥ 1॥
If you think that you know Brahman well, then you know but little; you know only the aspect of Brahman that resides in beings and in the gods. Therefore, you must still reflect upon what is yet to be known of the Absolute.
नाह-म्मन्ये सुवेदेति नो न वेदेति वेद च ।
यो नस्तद्वेद तद्वेद नो न वेदेति वेद च ॥ 2॥
I do not think that I know Brahman well, nor do I think that I do not know Him. He among us who understands the meaning of this—that Brahman is both known and unknown—he truly understands.
यस्यामत-न्तस्य मत-म्मतं-यँस्य न वेद सः ।
अविज्ञातं-विँजानतां-विँज्ञातमविजानताम् ॥ 3॥
He who thinks that Brahman is not understood, understands Him; he who thinks that Brahman is understood, does not know Him. Brahman is not understood by those who claim to know Him, but is understood by those who realize they do not know Him.
प्रतिबोधविदित-म्मतममृतत्वं हि विन्दते ।
आत्मना विन्दते वीर्यं-विँद्यया विन्दते-ऽमृतम् ॥ 4॥
Brahman is known when He is realized in every state of consciousness, for thus one attains life eternal. Through the Self one gains strength, and through Knowledge one attains immortality.
इह चेदवेदीदथ सत्यमस्ति
न चेदिहावेदीन्महती विनष्टिः ।
भूतेषु भूतेषु विचित्य धीराः
प्रेत्यास्माल्लोकादमृता भवन्ति ॥ 5॥
If one realizes Brahman here in this life, then there is truth; if one does not realize Him here, then there is great loss. The wise, seeing the Self in all beings, depart from this world and become immortal.
॥ इति केनोपनिषदि द्वितीयः खण्डः ॥