kenopanishat - kahNda 2 - upanishad sAra

द्वितीयःखण्डः

SECTION TWO

यदि मन्यसे सुवेदेति दभ्रमेवापि

नूनं त्वं वेत्थ ब्रह्मणो रूपं

यदस्य त्वं यदस्य च देवेषु अथ नु

मीमांस्यमेव ते मन्ये विदितम्॥

yadi manyase suvedeti dabhramevApi

noonaM tvaM vettha brahmaNo roopaM |

yadasya tvaM yadasya cha deveShu atha nu

meemAMsyamEva te manye viditam ||

yadi manyasE – in case you think (consider), suvEda iti – “I have understood well”, asya brahMaNaH – of this brahma, yat roopam – that roopam which, tvaM vettha – that you have known, devEShu – among the devAs, asya – of that, yat [roopam] – of which form, tvaM – you [vEttha] that you know, noonam – certainly, dabhram eva api – certainly insignificant (deficient, little, scarcely), atha nu – therefore, te – your, meemAMsyam eva – needs to be examined (reflected upon, investigated, discussed), manyE viditaM – you have understood, I suppose

[Gurus says] In case you consider “I know well” about this form of ‘brahma’, and the form you have known in these devAs (celestial beings, gods), [what] you know is certainly insignificant, therefore it needs to be further investigated (contemplated) by you.

[The disciple]: I think “I know”

[This is after the disciple has spent some time contemplating on the subject matter. In the next verse the disciple continues describing what he knows]

नाहं मन्ये सुवेदेति नो न वेदेति वेद च।

यो नस्तद्वेद तद्वेद नो न वेदेति वेद च॥

nAhaM manye suvedeti nO na vedeti veda cha |

yo nastadveda tadveda no na vedeti veda cha ||

na ahaM suveda iti manye – I do not consider that I am “well versed”, cha no - and also not, na veda iti – that “I do not know”, veda – I know. yo - who, nah -among us, veda tad – considers that, tad veda [iti] – “I know that”, cha no – and also not, na veda iti – that “I do not know”, veda – knows.

I do not think I know it well, nor do I consider I do not know that. The one, among us, who knows “I know” and also that “I do not know” actually knows.

This does sound complex, convoluted and confusing, however here is the crux of it: This highlights the fact that the matters of adhyAtma (science of the inner self) are complex in the beginning for a shishya. But, there is much more than this. This also emphasizes the humility of the disciple; the disciple does not claim that he knows well, however is confident that he is not ignorant. The moment one assumes that he knows immediately falls down because of his ego. It is also important to know that you are in the path of knowing, so that you continue in your pursuit. Second dimension here is, there are two “beings” within, one knows and the other knows not. The aatmA and paramAtma within know but the human mind does not. So, both “knowing” and “not knowing” are part of the same being.

यस्यामतं तस्य मतं मतं यस्य न वेद सः।

अविज्ञातं विजानतां विज्ञातमविजानताम् ॥

yasyAmatam tasya mataM mataM yasya na deva saH |

avijnAtaM vijAnatAM vijnAtamavijAnatAm ||

yasya amatam – of one who is in disagreement (who in inconclusive about brahma; who does not think he knows), tasya  matam – he is aware (knows), yasya mataM – of the one who is in agreement (who has concluded about brahma; who feels he knows), saH na veda – he does not know, vijAnatAm – of those who know, avijnAtam – it remains unknown, avijAnatAM – of those who do not know (who consider they do not know), vijAtam – it is known  

Of the one who thinks he does not know (one who has not concluded / open), it is known to him. Of the one who thinks he knows (who has concluded / closed), it is unknown to him. For those who [think they] know, it remains unknown. For those who [think they] do not know, it is known.

प्रतिबोधविदितं मतममृतत्त्वं हि विन्दते।

आत्मना विन्दते वीर्यं  विद्यया विन्दतेऽमृतम् ॥

pratibodhaviditaM matamamRutattvaM hi vindati |

aatmanA viMdate veeryaM vidyayA vindate-amRutam ||

pratibodha – [when it, the brahma] in awakening (enlightenment, refinement, instructing), viditam – understood (known), matam – awareness, vindati – produces (accomplishes, acquires, results in), amRutatvam – immortality (deathlessness). aatmanA – by one’s own self (soul), veeryaM – potency (virility, energy, efficacy, splendor),  vindati – discovers, vidyayA – through [spiritual] knowledge, amRutam – nectar (ambrosia, heavens), vindate - gets

The awareness borne out of inner awakening (refinement) yields immortality (one becomes spiritually aware). He discovers his potency, through knowledge he attains the “heavens” (immortal state).

                   

इहचेदवेदीदथ सत्यमस्ति

न चेदिहावेदीन्महती विनष्टिः।

भूतेषु भूतेषु विचित्य धीराः

प्रेत्यास्माल्लोकादमृता भवन्ति॥

iha chedavedeedatha satyamasti

na chdihAvedeenmahatee vinaShTiH |

bhootEShu bhootEShu vichitya dheerAH

pretyAsmAllokAdamRutA bhavanti ||

iha – here, avedit chet – in case one realizes, atha – then, satyaM – truth, asti – there is, iha – here, na avEdit chet – in case one does not realize, mahatee – significant (great), vinaShTiH – loss (destruction, ruin), dheerAH – the intelligent (steadfast) ones, bhooteShu bhooteShu – in all the beings (in beings after beings), vichitya – upon discovering (discern, searching, realizing the ‘brahma’ within), asmAt lokAt – from this world, prEtya – after leaving (after death), amRutAH bhavanti – become immortal

Here, in this world, in case one realizes it, then truth there is [it is evident]; in case one does not realize this, then there is great loss. The intelligent and steadfast discover (discern) it in all the beings, and upon departing from this world become immortal.

Part 3 Contd....