यो नस्तद्वेद तद्वेद नो न वेदेति वेद च ॥ २॥
yo nastadveda tadveda no na vedeti veda ca .. 2..
Kenopanishad Introduction
Kenopanishad Invocation
Chapter 1 – Verse 1
Chapter 1 – Verse 2
Chapter 1 – Verse 3
Chapter 1 – Verse 4
Chapter 1 – Verse 5
Chapter 1 – Verse 6
Chapter 1 – Verse 7
Chapter 1 – Verse 8
Chapter 1 – Verse 9
Chapter 2 – Verse 1
Chapter 2 – Verse 2
Chapter 2 – Verse 3
Chapter 2 – Verse 4
Chapter 2 – Verse 5
Chapter 3 – Verse 1
Chapter 3 – Verse 2
Chapter 3 – Verse 3
Chapter 3 – Verse 4
Chapter 3 – Verse 5
Chapter 3 – Verse 6
Chapter 3 – Verse 7
Chapter 3 – Verse 8
Chapter 3 – Verse 9
Chapter 3 – Verse 10
Chapter 3 – Verse 11
Chapter 3 – Verse 12
Chapter 4 – Verse 1
Chapter 4 – Verse 2
Chapter 4 – Verse 3
Chapter 4 – Verse 4
Chapter 4 – Verse 5
Chapter 4 – Verse 6
Chapter 4 – Verse 7
Chapter 4 – Verse 8
Chapter 4 – Verse 9
Kenopanishad Closing Prayer
English Translation Of Sri Shankaracharya’s Commentary By S. Sitrama Sastry
On being asked how, the disciple says: “Listen. I do not think I know Brahman well.” “Then is the Brahman not known by thee?” Thus questioned, the disciple says “Not that I do not know, I know too;” the word too in ‘I know too’ means ‘I do not know too.’ Is it not contradictory: ‘I think I know not Brahman well etc.?’ If thou dost not think thou knowest well, how then dost thou think thou knowest also? If again thou thinkest thou certainly knowest, then how dost thou think thou knowest not well? To say that a thing is not known well by the man who knows it is a contradiction, the cases of doubt and false knowledge being left out of consideration. Nor is it possible to lay down a restrictive rule that the knowledge of Brahman should be doubtful or false. It is well known that under any circumstances, doubtful or false knowledge works great evil. Though thus attempted to be shaken in his conviction by the preceptor the disciple was not shaken. From the tradition which his master had explained to him, i.e., that the Self is something other than both the known and the unknown, from the reasonableness of the doctrine and from the strength of his own experience, the disciple loudly exclaimed, showing the firmness of bis knowledge of the Brahman. How lie exclaimed is thus stated. ‘He of us,’ i.e., my co-disciple, who correctly understands what I have said, knows That (Brahman). The words he referred to are ‘not that I do not know. I know too.’ What was defined by the expression ‘that is something other than both the known and the unknown’, the disciple discussed and decided from inference and from experience; and in order to see whether the preceptor’s views agreed with his own and to counteract any false conclusion, which dull persons may have arrived at, he expressed the same in different words: ‘not that I do not know; I know too.’ The confident exclamation of the disciple ‘He of us. etc.,’ is accordingly appropriate.
Kena Upanishad – Verse 2 – Kena-2-2-nāhaṃ manye – In Sanskrit with English Transliteration, Meaning and Commentary by Adi Shankaracharya (Sankara Bhashya) and Swami Sivananda – Kena-2-2