[Advaita-l] Recent debates

[ken knight]

--- Nagarjuna Siddhartha
<nagarjunasiddhartha at yahoo.com> wrote:
> BTW most of the members here, appear to be beginners
> and I am no better. So please feel free to discuss
> anything that you have on the subject. 


Namaste all,

Having looked back over the discussions from a year
ago I find that some parts are specific to that time
so maybe it is best to start again but I may find some
aspects relevant later on.
Also since that time I have acquired some other
versions of the Kena Upanishad...such as
Radhakrishnan's and Som Raj Gupta's that bring in
individual interpretations.
I am putting below the transliterated text with
efforts at brief translations of most words.  This is
for future reference and may be of value to some
people to cut and paste.
So that this posting does not become too cluttered I
will send another with the English translation of the
Upanishad later on today.  That posting will also have
a few first thoughts on the first Shloka.

May this study be of use,

Ken Knight



Sanskrit Transliteration Kena Upanishad

Part One

1.  om.  keneShitaM patati preShitaM manaH kena prANaH
prathamaH praiti yuktaH
     keneShitAM vAcamimAM vadanti cakShuH shrotraM ka
u  devo yunakti

kena: by what agent; being
iShitam: willed,directed ; root iSh, desiring;  suffix
it
manaH: the mind
patati: goes
pra: prefix with sense of directing
prANaH: the vital force, being
yuktaH: engaged, directed
praiti: goes, towards its own activity?
pratahamaH: first, should be an adjective of the vital
force, for the activities of all the organs are
preceded by it
imAm vAcam: this speech, consisting of words, as
ordinary people;
vadanti: they utter
kaH u devah: by which effulgent being
yunakti: engages, directs towards their respective
objects
cakShuH shrotram: the eyes and ears


2. shrotasya shrotaM manaso mano yad.h vAco ha vAcaM
sa u prANasya prANaH
    cakShuShashcakShuratimucya dhIrAH
pretyasmAllokAdamR^itA bhavanti

shrotrasya shrotaM: the Ear of the ear
manasaH: of the mind    manaH: (He is) the Mind
yad vAco ha vAcaM: because the Speech of the speech
saH u prANasya prANaH: Life of life
cakShuShaH cakShuH: the Eye of the eye
atimucya: giving up self-identification with the ear
etc.
pretya: desisting, separating from this body
asmAt lokAt : from this world of empirical dealings
involving ‘I and mine’.
bhavanti: they become
amR^itaH: immortal



3. na tatra cakShurgacchati na vAggacchati no manaH
    na vidmo na vijAnImo yathaitadanushiShyAta.h

tatra: there, to that Brahman
cakShuH: the eye
na gacchati: it does not go; for it is not possible to
go oneself
na vAk gacchati: speech does not go
no manaH: nor the mind
na vidmaH: we do not know
na vijAnImaH: we are not aware of
yathA: the process by which
etat: this
anushiShyAt: should be taught, instructed to a
disciple

4. anyadeva tadviditAdatho aviditAdadhi
    iti shushruma pUrveShAM ye nastad.hvyAcacakShare

anyat eva: different indeed
tat: that
atho: again
aviditAt: from the unknown, from that which consists
of the unmanifested ignorance
adhi: used in the sense of ‘above’ but usually is
‘different’.
iti: such (was that)
shushruma: we heard
pUrveSham: of the ancient teachers
ye: who
naH: to us
tat: that Brahman
vyAcacakShiire: explained, spoke clearly

5. yadvAcA.anahyuditaM yena vAgbhyudyate
    tadeva brahma tvaM viddhi nedaM yadidamupAsate

yat: that which, whose essence consists of
consciousness alone
vAk: speech
a: is all speech  (ie. The letter ‘a’ contains all
letters in itself)
anabhyuditam: not expressed, uttered
yena: that by which
vAk: speech
abhyudyate: is uttered
tat eva: that indeed
tvam: you
viddhi: know as
brahma:
na idam: this is not,
brahma:
yat: which
upAsate: meditate (contemplate) on
idam: this

6. yanmanasA na manute yenAhrirmano mataM
    tadeva brahma tvaM viddhi nedaM yadidamupAsate
yat: that which…light of consciousness that illumines
the mind
manas: means the internal organ, mind and intellect
taken as one entity
na manute: does not think or determine
yena: by which
AhuH: they say
manas: the mind
matam: is thought of, encompassed
viddhi: know
tat eva: that very one, the Self of the mind
the rest is as above


7. yaccakshuShA na pashyati yena chakShu.NShi pashyati
    tadeva brahma tvaM viddhi nedaM yadidamupAsate

yat: that which
cakShuShA: with the eye
na pashyati: (man) does not see
yena: that by which
pashyati: (man) sees, encompasses,through the  light
of consciousness
cakShUMShi: the activities of the eye
rest as above


8. yacchotroNa na shR^inoti yena shrotramidaM shrutaM
    tadeva brahma tvaM viddhi nedaM yadidamupAsate

yat shrotreNa na shR^inoti: that which man does not
hear with the ear
yena: that by which
idam shrotram shrutam: this well-known ear is
encompassed
rest as above

9. yatprANena na prANiti yena prANaH praNIyate
    tadeva brahma tvaM viddhi nedaM yadidamupAsate

prANena: by the organ of smell, associated with the
vital breath (force)
yat: that which
na prANiti: does not smell, does not comprehend like
smell
yena: that by which (the light of the Self) 
prANah: the organ of smell, being illumined as an
object
praNIyate: is impelled
rest as above

    iti kenepaniShdi prathmaH khaNDa

 
Part Two

1. yadi manyase suvedeti daharamevApi nUnaM tvaM
vettha brahmaNo rUpaM
    yadasya tvaM yadasya deveShvatha nu mImANsyameva
te manye viditam.h

yadi: if, perchance
manyase: you think
su veda iti: I know brahman well enough
tvam: you
vettha: know
nUnam: certainly
daharam rUpam eva api: the very little form,
expression
brahmaNaH: of brahman
yat asya: thereby
brahmanaH rUpam: that form of brahman which
deveshu vettha: know among the gods
atha nu: therefore
manye: I think
te: for you; even now
mImANsyam eva: certainly to be deliberated on
manye: (now) I think 
viditam: (brahman) is known


2. nAhaM manye suvedeti no na vedeti deva ca
    yo nastadveda tadveda no na vedeti deva ca

na aham manye suveda iti: I do not think that I know
brahman well enough
no na veda iti, veda ca: not that I do not know
brahman; and I know too.
na veda ca: and I do not know as well
yah: anyone who
naH: among us
veda: knows in reality
tat: that ( sentence uttered by me)
veda: he knows
tat: brahman


3. yasyAmataM tasya mataM yasya na veda saH
    avij~nAtaM vijAnatAM vi~jnAtamavitjAnatAM

yasya: to whom
amatam: unknown
tasya: to him
matam: is known
yasya: he to whom
saH: he
na veda: does not know
avij~nAtam: not known
vijAnatam: to the people that know
vij~nAtam: known
avijAnatam: to those who do not know



4. pratibodhaviditaM matamamR^itatvaM hi vindate
    AtmanA vindate vIryaMvidyayA vindate.amR^itam.h

pratibodha-viditam: known with reference to each state
of intelligence
matam: complete realisation
amR^itam: immortality
hi: because
vindate: one attains
amR^itam: immortality ( existence in one’s own self)
AtmanA: through one’s own self
vindate: one attains
vIryam: strength, vitality
vidyayA: through knowledge about the Self
vindate: one attains
amR^itam: immortality



5. iha cedavedIdatha satyamsti na cedihAvedInmahatI
vinaShTiH
    bhUteShu bhUteShu vicitya dhIrAH
pretyAsmAlLokAdamR^itA bhavanti

cet: if
avedit: has known
iha: here
atha: then
asti satyam: there is truth
iha: here
cet: if
na avedit: has not realised
mahatI: great
vinaShtiH: destruction
dhIrAH: wise
vicitya: having known
bhUteShu bhUteShu: in all beings moving and unmoving
pretya: turning away from ( I and mine)
amR^itAH bhavanti: they become immortal

iti kenopanishadi dvitIyaH khandaH


Part Three

1. brahma ha devebhyo vijigye tasya ha brahmaNo vijaye
devA amahIyanta

brahma: brahman
ha: verily
devebhyaH: for the sake of the gods
vijigye: achieved victory
tasya ha brahmaNo vijaye: in that victory which was
indeed brahman’s
devAH: the gods
amahIyanta: became elated

2. ta aikShantAsmAkamevAyaM vijayo.asmAkamevAyaM
mahimeti
    taddhaiShAm vijaj~nau tebhyo ha prAdurbabhUva
tanna vyajAnata kimidaM yakShamiti

te: they
aikShanta:  thought
ayam vijayaH: this victory
asmAkam eva: ours indeed
ayam mahimA: this glory
ha: surely
tat: that
vijaj~nau: knew
tebhyaH: to the gods for their sake
ha: indeed
prAdurbabhUva: appeared as an object of perception
na vyajAnata: did not comprehend
tat: that
kim iti: as to what
idam yakSham: this venerable great being

3. te.agnimabruva~njAtaveda etadvijAnIhi kimidaM
yakShamiti tatheti

te: they
agnim: to fire
abruvan: said
jAtavedA: O JatavedA
vijAnIhi: thoroughly find out about
etat: this YakSha in our view
kim etat yakSham iti: as to what this YakSha is

4. tadbhyadravattamabhyavadatko.asItyagnirvA
ahamasmItyabravijjAtvedA vA   ahamasmIti

tathA: so be it
iti: this much
tat: towards that
adrAvat: approached
tam: to him
abhyavadat: aid
kaH asi iti: who are you
Agnih vai: I am Fire

5. tasmi.Nstvayi kiM vIryamityapIda.N sarvaM daheyaM
yadidaM prithivyAmiti

tasmin tvayi: in you who are such
kim vIryam: what power, what ability is there
daheyam: I can burn up
idam sarvam: all this creation
prithivyAm: on this earth, everything

6. tasmai tR^iNaM nidadhAvetaDhaheti
   tadupapreyAya sarvajavena tanna shashAka dagdhuM sa
tata eva nivavR^ite 
   naitadashakaM vij~nAtuM yadetadyakShamiti

tasmai: for him
tR^inam nidadhau: placed a straw
etat: this
daha: burn
tat upapreyayAya: went near that straw
sarvajavena: with the speed born of the fullest
enthusiasm
tat: that
na sasAka dagdhum: he could not burn
tataH eva: from that YakSha
nivavR^ite: withdrew
na ashakam: I did not succeed
vij~natum: in knowing fully
etat: this
yat etat yakSham: as to what this Yaksha is

7. atha vayumabuvanvAvetadvijAnIhi kimetadyakShamiti
tatheti

8. tadabhyadravattamabhyavvdatko.asIti vAyurvA
ahamasmItyavInmAtarishvA

9. tasmi.Nstvayi kiM vIryamityapIda.N sarvamAdadIya
yadidaM prithivyAmiti

10. tasmai tR^iNaM nidadhAvetadAdatsveti
     tadupapreyAya sarvajavena tanna shashAkAdAtuM sa
tata eva nivavR^ite 
     naitadashakaM vij~nAtuM yadetadyakShamiti

atha: after that
mAtarishvA: that which travels (shvayati) in space
(mAtari)
idam sarvam api: all this
AdadIya:  I can take up, blow away
Yad idam prithivyAm: see verse 5

11. athendramabruvanmadhavannetadvijAnIhi
kimetdyakShmiti tatheti 
     tadabhyadravattasmAttirodadhe

atha indram abruvan maghavan etat vijAnIhi: as before
with Indra who is a Great Lord and called maghAva
because of his strength
tat abhyadravat: approached that Yaksha
tasmAt: from him
ttrodadhe: vanished from sight

12. sa tasminnevAkAsho striyamAjagAma
bahushobhamAnAmumA.NhaimavatiM   
      tA.NhovAcha kimetadyakshamiti

tasmin eva AkAshe: in that very space ( part of space)
where that Yaksha vanished after revealing itself, and
the space where Indra also was at the time of the
disappearance of Brahman
saH: he
AjagAma: approached
bahushobhamAnAm:  superbly charming
tAm: her, UmA
haimavatIm: one who is as though attired in dress of
gold (haimavatI, daughter of Himalayas)
uvAca: said
kim etat yakSham iti: what is this Yaksha



       iti kenopanishadi tR^itIyaH khandaH



Part Four

1. sA brahmeti hovAca brahmaNo vA etadvijaye
mahIyadhvamiti tato haiva vidA~nchakAra 
   brahmeti

sA: she
uvAca ha: said
brahma iti: it was Brahman
brahmaNaH vai vijaye: in the victory of God indeed
asmAkam eva ayam vijayaH eva ayam mahimA: ours is this
victory, ours is this glory
tataH ha eva: from that alone, to be sure
vidAMcakAra: learned
brahma iti: that it was Brahman


2. tasmAdvA ete devA
atitarAmivAnyAndevAnyadagnirvAyurindraste
hyenannediShThaM
   pasparshuste hyenatprathamo vidA~nkAra brahmeti

tasmAt: therefore
ete devAH: these gods
atitirAm iva: surpassed greatly, through their own
excellence
anyAn devAn: the other gods
yat agniH vAyuH indraH: Fire, Air, Indra
hi: since
te: they
nediShTham pasparsuH: most proximately touched
enat: this Brahman
hi: because
te: they
prathamaH: first, being prominent
enat: this Brahman
vidAMcakAra: knew ( It to be Brahman )

3. tasmAdvA indro.atitarAmivAnyandevAnsa
hyenannedishThaM pasparsha sa 
    hyenatprathamo vidA~nkAra brahmeti

tasmAt vai indraH atitarAm iva: therefore did Indra
excel other deities
hi saH enat nediShTham pasparsha: inasmuch as he
touched it most proximately
rest as above

4. tasyaiSha Adesho yadetadvidhyuto vyadhyutadA itIn.h
nyamImiShadA ityadhidaivatam.h

Tasya: this
eShaH AdeshaH: this is the instruction though analogy
yat etat: that fact
vidyutaH vyadyutat: the flash of lightning
A: as it were
Iti: meant to call back to memory the word Adesha
nyamimiShat: winked
iti adhidaivatam: this is the way of showing analogies
of Brahman in a divine context


5. athAdhyAtmaM yadetad.hgacchatIva ca mano.anena
caitadupasmaratyabhIkShN.N 
    sa~NkalpaH 

atha: after this
adhyAtmam: with regard to the indwelling Self
yat etat: that which is known as fact
gacchati iva ca manaH: as though the mind goes, as
though the mind enters into Brahman
encompasses it as an object
anena: by that mind
abhIkShNam: repeatedly
upasmarati: remembers intimately
etat: this Brahman
saNkalpaH: thought of the mind



6. taddha tadvanaM nAma tadvanamityupAsitavyaM say a
etadevaM vedAbhi haina.N
    sarvaNi bhutAni saMvA~nchanti

tat: that
ha: certainly
tadvanam nAma: tadvanam is derived from tasya ( his)
and vanam ( adorable ), it is adorable to all
creatures as it is their indwelling self; through this
name
upAsitavyam: to be meditated upon
saH yah: anyone that
veda: meditates on
etat: the aforesaid Brahman
evam: thus
sarvAni bhutani: all beings
ha: certainly
enam: to him
abhisaMvA~nchanti: pray, as (they do ) to brahman

7. upaniShadaM bho brUhItyuktA ta upaniShad.hbrAhmIM
vAva ta upanishadamabrUmeti

bhoH: Sir
brUhi: speak of
upaniShadam: the secret thing
iti: said
te: to you
upaniShat: the secret knowledge
uktA: has been spoken of
te; to you
upanishadam vAva abrUma iti: I have spoken the very
secret
brAhmIm: relating to Brahman


8. tasyai tapo damaH karmeti pratiShThA vedAH
sarva~NgAni satyamAyatanam.h

tasyai: of that (secret teaching)
tapaH: the concentration of the body and the senses
and the mind
damaH: cessation ( from sense objects)
karma: rites
iti:
pratiShThA: two legs, stands as it were, of that
Upanishad
vedAh: the four Vedas
sarvANgAni all the six subsidiaries (vedangas)
beginning with shikSha, all the limbs beginning with
the head
satyam Ayatanam: satya is the Ayatana, the dwelling
place of the secret teaching.

9. yo vA etAmevaM veddApahatya pApmAnamanante svarge
loke jyeye pratitiShThati
   pratitiShThati
















      




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