✦ Shlokas ✦
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Shloka Kena:1
केनेषितं पतति प्रेषितं मनः ।
केन प्राणः प्रथमः प्रैति युक्तः ।
केनेषितां वाचमिमां वदन्ति ।
चक्षुः श्रोत्रं क उ देवो युनक्ति ॥ १ ॥
keneshitam patati preshitam manah
kena pranah prathamah praiti yuktah
keneshitam vacam imam vadanti
cakshuh srotram ka u devo yunakti
Translation
By whose will does the mind think and move toward its objects? By whose power does the vital force function? By whose command do people speak? Which Divine Being directs the eyes to see and the ears to hear?
Commentary
Shloka Kena:2
श्रोत्रस्य श्रोत्रं मनसो मनो यद्वाचो ह वाचं स उ प्राणस्य प्राणः ।
चक्षुषश्चक्षुरतिमुच्य धीराः प्रेत्यास्माल्लोकादमृता भवन्ति ॥ २ ॥
shrotrasya shrotram manaso mano yad
vacho ha vacam sa u pranasya pranah
cakshushash cakshur atimucya dhirah
pretyasmal lokad amrita bhavanti
Translation
That which is the Ear behind hearing, the Mind behind thinking, the Speech behind words, the Life behind the vital force, and the Eye behind sight—those who realize That transcend worldly limitations and attain immortality.
Commentary
Shloka Kena:3
न तत्र चक्षुर्गच्छति न वाग्गच्छति नो मनः ।
न विद्मो न विजानीमो यथैतदनुशिष्यात् ।
अन्यदेव तद्विदितादथो अविदितादधि ।
इति शुश्रुम पूर्वेषां ये नस्तद्व्याचचक्षिरे ॥ ३ ॥
na tatra cakshur gacchati na vag gacchati no manah
na vidmo na vijanimo yathaitad anushishyat
anyad eva tad viditad atho aviditad adhi
iti shushruma purvesham ye nas tad vyacacakshire
Translation
The eye cannot perceive It, nor can speech or the mind comprehend It. We do not know how to explain It. It is beyond both the known and the unknown. So have we learned from the ancient teachers who revealed this wisdom.
Commentary
Shloka Kena:4
यद्वाचा अनभ्युदितं येन वागभ्युद्यते ।
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ ४ ॥
yad vacha anabhyuditam yena vag abhyudyate
tad eva brahma tvam viddhi nedam yad idam upasate
Translation
That which speech cannot express, but by whose power speech itself is expressed—know That alone to be Brahman, not what people worship as an object.
Commentary
Shloka Kena:5
यन्मनसा न मनुते yeनाहुर्मनो मतम् ।
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ ५ ॥
yan manasa na manute yenahur mano matam
tad eva brahma tvam viddhi nedam yad idam upasate
Translation
That which the mind cannot think of, but by whose power the mind is able to think—know That alone to be Brahman, not what people worship as an object.
Commentary
Shloka Kena:6
यच्चक्षुषा न पश्यति येन चक्षूंषि पश्यति ।
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ ६ ॥
yac chakshusha na pashyati yena chakshumshi pashyati
tad eva brahma tvam viddhi nedam yad idam upasate
Translation
That which the eyes cannot see, but by whose power the eyes are able to see—know That alone to be Brahman, not what people worship as an object.
Commentary
Shloka Kena:7
यच्छ्रोत्रेण न शृणोति येन श्रोत्रमिदं श्रुतम् ।
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ ७ ॥
yac chrotrena na shrunoti yena shrotram idam shrutam
tad eva brahma tvam viddhi nedam yad idam upasate
Translation
That which the ear cannot hear, but by whose power the ear is able to hear—know That alone to be Brahman, not what people worship as an object.
Commentary
Shloka Kena:8
यत्प्राणेन न प्राणिति येन प्राणः प्रणीयते ।
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ ८ ॥
yat pranena na praniti yena pranah praniyate
tad eva brahma tvam viddhi nedam yad idam upasate
Translation
That which does not live by the vital breath, but by whose power the vital breath functions—know That alone to be Brahman, not what people worship as an object.
Commentary
Shloka Kena:9
यदि मन्यसे सुवेदेति दभ्रमेवापि नूनं त्वं वेत्थ ब्रह्मणो रूपम् ।
यदस्य त्वं यदस्य देवेष्वथ नु मीमांस्यमेव ते मन्ये विदितम् ॥ ९ ॥
yadi manyase suvedeti dabhram evapi nunam tvam vettha brahmano rupam
yadasya tvam yadasya deveshv atha nu mimamsyam eva te manye viditam
Translation
If you think, “I know Brahman well,” then you know only a little of Its true nature. What you understand is only a limited aspect. Therefore, continue to inquire more deeply into Brahman.
Commentary
Shloka Kena:10
नाहं मन्ये सुवेदेति नो न वेदेति वेद च ।
यो नस्तद्वेद तद्वेद नो न वेदेति वेद च ॥ १० ॥
naham manye suvedeti no na vedeti veda cha
yo nas tad veda tad veda no na vedeti veda cha
Translation
I do not think I know Brahman completely, nor do I think I do not know It. One who understands that Brahman is beyond complete intellectual knowledge truly knows It.
Commentary
Shloka Kena:11
यस्यामतं तस्य मतं मतं यस्य न वेद सः ।
अविज्ञातं विजानतां विज्ञातमविजानताम् ॥ ११ ॥
yasyamatam tasya matam matam yasya na veda sah
avijnatam vijanatam vijnatam avijanatam
Translation
Those who think Brahman cannot be fully grasped have understood Its true nature. Those who believe they fully know Brahman have not truly realized It. To the wise, It is beyond complete comprehension; to the ignorant, it appears completely understood.
Commentary
Shloka Kena:12
प्रतिबोधविदितं मतममृतत्वं hi विन्दते ।
आत्मना विन्दते वीर्यं विद्यया विन्दतेऽमृतम् ॥ १२ ॥
pratibodhaviditam matam amritatvam hi vindate
atmana vindate viryam vidyaya vindate amritam
Translation
Brahman is realized through every state of awakened awareness. Through the Self one gains inner strength, and through true knowledge one attains immortality.
Commentary
Shloka Kena:13
इह चेदवेदीदथ सत्यमस्ति ।
न चेदिहावेदीन्महती विनष्टिः ।
भूतेषु भूतेषु विचित्य धीराः ।
प्रेत्यास्माल्लोकादमृता भवन्ति ॥ १३ ॥
iha ced avedit atha satyam asti
na ced iha avedit mahati vinashtih
bhuteshu bhuteshu vichitya dhirah
pretyasmal lokad amrita bhavanti
Translation
If one realizes Brahman in this very life, life attains its highest fulfillment. If not, the loss is great. The wise perceive the Self in all beings and, transcending worldly existence, attain immortality.
Commentary
Shloka Kena:14
ब्रह्म ह देवेभ्यो विजिग्ये तस्य ह ब्रह्मणो विजये देवा अमहीयन्त ।
त ऐक्षन्तास्माकमेवायं विजयोऽस्माकमेवायं महिमेति ॥ १४ ॥
brahma ha devebhyo vijigye tasya ha brahmano vijaye deva amahiyanta
ta aikshanta asmakam evayam vijayo’smakam evayam mahimeti
Translation
Brahman won the victory for the gods. Yet the gods became proud, thinking, “This victory is ours alone, and this glory belongs to us.”
Commentary
Shloka Kena:15
तद्धैषां विजज्ञौ तेभ्यो ह प्रादुर्बभूव ।
तन्न व्यजानत किमिदं यक्षमिति ॥ १५ ॥
taddhaisham vijajnau tebhyo ha pradurbabhuva
tan na vyajanata kim idam yaksham iti
Translation
Brahman, knowing their pride, appeared before the gods in the form of a mysterious Yaksha. The gods did not recognize who that wondrous Being was.
Commentary
Shloka Kena:16
तेऽग्निमब्रुवञ्जातवेद एतद्विजानीहि किमेतद्यक्षमिति ।
तथेति ॥ १६ ॥
te agnim abruvan jataveda etad vijanihi kim etad yaksham iti
tatheti
Translation
The gods said to Agni, “O Jātavedas, discover who this mysterious Yaksha is.” Agni replied, “So be it.”
Commentary
Shloka Kena:17
तदभ्यद्रवत्तमभ्यवदत्कोऽसीति ।
अग्निर्वा अहमस्मीति अब्रवीज्जातवेदाः वा अहमस्मीति ॥ १७ ॥
tad abhyadravat tam abhyavadat ko’siti
agnir va aham asmiti abravij jatavedah va aham asmiti
Translation
Agni approached the Yaksha. The Yaksha asked, “Who are you?” Agni replied, “I am Agni, known as Jātavedas.”
Commentary
Shloka Kena:18
तस्मिंस्त्वयि किं वीर्यमितिअपि ।
इदं सर्वं दहेयं यदिदं पृथिव्यामिति ॥ १८ ॥
tasmin tvayi kim viryam ity api
idam sarvam daheyam yad idam prithivyam iti
Translation
The Yaksha asked, “What power do you possess?” Agni answered, “I can burn everything that exists upon the earth.”
Commentary
Shloka Kena:19
तस्मै तृणं निदधावेतद्दहेति ।
तदुपप्रेयाय सर्वजवेन तन्न शशाक दग्धुम् ।
स तत एव निववृते नैतदशकं विज्ञातुं यदेतद्यक्षमिति ॥ १९ ॥
tasmai trinam nidadhava etad daheti
tad upapreyaya sarvajavena tan na shashaka dagdhum
sa tata eva nivavrite naitad ashakam vijnatum yad etad yaksham iti
Translation
The Yaksha placed a blade of grass before Agni and said, “Burn this.” Agni tried with all his might but could not burn it. He returned and admitted that he could not identify the mysterious Yaksha.
Commentary
Shloka Kena:20
अथ वायुमब्रुवन्मातरिश्वैतद्विजानीहि किमेतद्यक्षमिति ।
तथेति ॥ २० ॥
atha vayum abruvan matarishva etad vijanihi kim etad yaksham iti
tatheti
Translation
Then the gods said to Vāyu, “O Mātariśvan, find out who this mysterious Yaksha is.” Vāyu replied, “So be it.”
Commentary
Shloka Kena:21
तदभ्यद्रवत्तमभ्यवदत्कोऽसीति ।
वायुर्वा अहमस्मीति अब्रवीन्मातरिश्वा वा अहमस्मीति ॥ २१ ॥
tad abhyadravat tam abhyavadat ko’siti
vayur va aham asmiti abravin matarishva va aham asmiti
Translation
Vāyu approached the mysterious Being. The Yaksha asked, “Who are you?” Vāyu replied, “I am Vāyu, known as Mātariśvan.”
Commentary
Shloka Kena:22
तस्मिंस्त्वयि किं वीर्यमितिअपि ।
इदं सर्वमाददीय यदिदं पृथिव्यामिति ॥ २२ ॥
tasmin tvayi kim viryam ity api
idam sarvam adadiya yad idam prithivyam iti
Translation
The Yaksha asked, “What power do you possess?” Vāyu replied, “I can carry away everything that exists upon the earth.”
Commentary
Shloka Kena:23
तस्मै तृणं निदधावेतदादत्स्वेति ।
तदुपप्रेयाय सर्वजवेन तन्न शशाकादातुम् ।
स तत एव निववृते नैतदशकं विज्ञातुं यदेतद्यक्षमिति ॥ २३ ॥
tasmai trinam nidadhava etad adatsveti
tad upapreyaya sarvajavena tan na shashakadatum
sa tata eva nivavrite naitad ashakam vijnatum yad etad yaksham iti
Translation
The Yaksha placed a blade of grass before Vāyu and said, “Carry this away.” Vāyu exerted all his strength but could not move it. He returned, unable to discover who the Yaksha truly was.
Commentary
Shloka Kena:24
अथेन्द्रमब्रुवन्मघवन्नेतद्विजानीहि किमेतद्यक्षमिति ।
तथेति ॥ २४ ॥
athendram abruvan maghavan etad vijanihi kim etad yaksham iti
tatheti
Translation
Then the gods said to Indra, “O Maghavan, discover who this mysterious Yaksha is.” Indra replied, “So be it.”
Commentary
Shloka Kena:25
तदभ्यद्रवत् तस्मात्तिरोदधे ।
स तस्मिन्नेवाकाशे स्त्रियमाजगाम बहुशोभमानामुमां हैमवतीम् ॥ २५ ॥
tad abhyadravat tasmat tirodadhe
sa tasminn evakashe striyam ajagama bahu shobhamanam umam haimavatim
Translation
As Indra approached, the Yaksha disappeared. In that very place, Indra beheld the radiant Goddess Umā, the daughter of Himavat, shining with divine splendor.
Commentary
Shloka Kena:26
तां होवाच किमेतद्यक्षमिति ।
सा ब्रह्मेति होवाच ब्रह्मणो वा एतद्विजये महीयध्वमिति ।
ततो ह्येव विदांचकार ब्रह्मेति ॥ २६ ॥
tam hovacha kim etad yaksham iti
sa brahmeti hovacha brahmano va etad vijaye mahiyadhvam iti
tato hyeva vidanchakara brahmeti
Translation
Indra asked Her, “Who was that mysterious Being?” She replied, “It was Brahman. Through the victory of Brahman alone have you attained glory.” Thus Indra came to know that the Yaksha was indeed Brahman.
Commentary
Shloka Kena:27
तस्माद्वा एते देवा अतितरामिवान्यान्देवान्यदग्निर्वायुरिन्द्रस्ते ह्येनन्नेदिष्ठं पस्पृशुः ।
ते ह्येनत्प्रथमो विदांचक्रुर्ब्रह्मेति ॥ २७ ॥
tasmad va ete deva atitaram ivanyan devan yad agnir vayur indras te hyenam nedishtham pasprishuh
te hyenat prathamo vidanchakrur brahmeti
Translation
Therefore Agni, Vāyu, and especially Indra became greater than the other gods, for they came nearest to Brahman and were the first to recognize Its true nature.
Commentary
Shloka Kena:28
तस्माद्वा इन्द्रोऽतितरामिवान्यान्देवान् ।
स ह्येनन्नेदिष्ठं पस्पर्श स ह्येनत्प्रथमो विदांचकार ब्रह्मेति ॥ २८ ॥
tasmad va indro atitaram ivanyan devan
sa hyenam nedishtham pasparsha sa hyenat prathamo vidanchakara brahmeti
Translation
Among all the gods, Indra became the greatest because he approached Brahman most closely and was the first to realize Its true identity.
Commentary
Shloka Kena:29
तस्यैष आदेशो यदेतद्विद्युतो व्यद्युतदिति ।
न्यमीमिषदिति अधिदैवतम् ॥ २९ ॥
tasyaisha adesho yad etad vidyuto vyadyutad iti
nyamimishad iti adhidaivatam
Translation
This is the symbolic teaching concerning Brahman: It is like a flash of lightning that appears suddenly, or like the brief closing and opening of the eye.
Commentary
Shloka Kena:30
अथाध्यात्मं यदेतद्गच्छतीव च मनः ।
अनेनैतदुपस्मरत्यभीक्ष्णं संकल्पः ॥ ३० ॥
athadhyatmam yad etad gacchativa cha manah
anenaitad upasmaraty abhikshnam sankalpah
Translation
From the inner spiritual standpoint, Brahman is realized through the movement of the mind toward It. Through constant remembrance and contemplation, the seeker draws nearer to That Reality.
Commentary
Shloka Kena:31
तद्वनं नाम तद्वनमित्युपासितव्यम् ।
स य एतदेवं वेदाभिहैनं सर्वाणि भूतानि संवाञ्छन्ति ॥ ३१ ॥
tadvanam nama tadvanam ity upasitavyam
sa ya etad evam vedabhihainam sarvani bhutani samvanchhanti
Translation
Brahman is to be worshipped as Tadvanam, the Most Adorable and Beloved. Whoever realizes Brahman in this way becomes loved and revered by all beings.
Commentary
Shloka Kena:32
उपनिषदं भो ब्रूहीत्युक्ता त उपनिषद्ब्राह्मी वाव त उपनिषदब्रूमेति ॥ ३२ ॥
upanishadam bho bruhity ukta ta upanishad brahmi vava ta upanishad abrumeti
Translation
When the disciple requested, “Please teach me the Upanishadic wisdom,” the teacher replied, “I have indeed taught you the Upanishad, the knowledge of Brahman.”
Commentary
Shloka Kena:33
तस्य तपो दमः कर्मेति प्रतिष्ठा वेदाः सर्वाङ्गानि सत्यमायतनम् ॥ ३३ ॥
tasya tapo damah karmeti pratishtha vedah sarvangani satyam ayatanam
Translation
Austerity, self-control, and righteous actions are the foundation of this knowledge. The Vedas are its supporting limbs, and Truth is its eternal abode.
Commentary
Shloka Kena:34
यो वा एतामेवं वेदापहत्य पाप्मानमनन्ते स्वर्गे लोके ज्येये प्रतिष्ठति प्रतिष्ठति ॥ ३४ ॥
yo va etam evam vedapahatya papmanam anante svarge loke jyeye pratitishthati pratitishthati
Translation
Whoever realizes this wisdom destroys all sin and becomes firmly established in the infinite, supreme state of bliss and immortality.
Commentary
Shloka Kena:35
आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः श्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि ।
सर्वं ब्रह्मोपनिषदम् । माहं ब्रह्म निराकुर्यां मा मा ब्रह्म निराकरोत् ।
अनिराकरणमस्त्वनिराकरणं मेऽस्तु । तदात्मनि निरते य उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु ।
शान्तिः शान्तिः शान्तिः ॥
om apyayantu mamangani vak pranash cakshuh shrotram atho balam indriyani cha sarvani
sarvam brahmopanishadam maham brahma nirakuryam ma ma brahma nirakarot
anirakaranam astv anirakaranam me astu tadatmani nirate ya upanishatsu dharmas te mayi santu te mayi santu
om shantih shantih shantih
Translation
May all my limbs, speech, vital energy, eyes, ears, strength, and senses be nourished and strengthened. May I never reject Brahman, nor may Brahman reject me. May there always be an unbroken union between us. May all the virtues taught in the Upanishads abide in me. Om. Shanti, Shanti, Shanti.
Commentary
Note: Every interpretation published here is the original work of Kedi Ganapati alone. No other author, commentator, or interpreter has contributed to these explanations. These interpretations are based on Kedi Ganapati’s own understanding of the Kena Upanishad’s verses through personal study, research, wisdom, and experience.