Kenopanishad-All-Verses

Kenopanishad Introduction

The Kenopanishad is a profound philosophical text from the Samaveda, exploring the nature of Brahman (the ultimate reality) and the relationship between consciousness and the mind. It begins with the question, “By whose will does the mind think, the eyes see, and the senses function?” The Upanishad reveals that Brahman, the source of all perception and cognition, is beyond human comprehension and sense experience. It teaches that the true self (Atman) is identical with Brahman, which can only be realized through direct experience and inner knowledge, not through intellectual inquiry. The text emphasizes that understanding Brahman brings liberation, and it concludes with a story illustrating how even the gods rely on the higher power of Brahman, highlighting humility and the limitations of human and divine faculties.

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Invocation
॥ अथ केनोपनिषत् ॥
ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः
श्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि ।
सर्वं ब्रह्मौपनिषदं
माऽहं ब्रह्म निराकुर्यां मा मा ब्रह्म
निराकरोदनिराकरणमस्त्वनिराकरणं मेऽस्तु ।
तदात्मनि निरते य
उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु ।
ॐ शान्तिः शान्तिः शान्तिः ॥

.. atha kenopaniṣat ..
oṃ āpyāyantu mamāṅgāni vākprāṇaścakṣuḥ
śrotramatho balamindriyāṇi ca sarvāṇi .
sarvaṃ brahmaupaniṣadaṃ
mā’haṃ brahma nirākuryāṃ mā mā brahma
nirākarodanirākaraṇamastvanirākaraṇaṃ me’stu .
tadātmani nirate ya
upaniṣatsu dharmāste mayi santu te mayi santu .
oṃ śāntiḥ śāntiḥ śāntiḥ ..

Invocation
May my limbs, speech, vital force (prana), eyes, ears, strength, and all senses be nourished.
All this (the manifest universe) is the Brahman described in the Upanishads. May I never deny Brahman. May Brahman never deny me. May there be no denial at all. Let there be no denial for me.
May all the virtues described in the Upanishads reside in me, who is absorbed in the Atman (Self). May they reside in me.

Chapter 1
ॐ केनेषितं पतति प्रेषितं मनः
केन प्राणः प्रथमः प्रैति युक्तः ।
केनेषितां वाचमिमां वदन्ति
चक्षुः श्रोत्रं क उ देवो युनक्ति ॥ १॥

oṃ keneṣitaṃ patati preṣitaṃ manaḥ
kena prāṇaḥ prathamaḥ praiti yuktaḥ .
keneṣitāṃ vācamimāṃ vadanti
cakṣuḥ śrotraṃ ka u devo yunakti .. 1..

1 The disciple asked: Om. By whose will directed does the mind proceed to its object? At whose command does the prana, the foremost, do its duty? At whose will do men utter speech? Who is the god that directs the eyes and ears?

श्रोत्रस्य श्रोत्रं मनसो मनो यद्
वाचो ह वाचं स उ प्राणस्य प्राणः ।
चक्षुषश्चक्षुरतिमुच्य धीराः
प्रेत्यास्माल्लोकादमृता भवन्ति ॥ २॥

śrotrasya śrotraṃ manaso mano yad
vāco ha vācaṃ sa u prāṇasya prāṇaḥ .
cakṣuṣaścakṣuratimucya dhīrāḥ
pretyāsmāllokādamṛtā bhavanti .. 2..

2 The teacher replied: It is the Ear of the ear, the Mind of the mind, the Speech of speech, the Life of life and the Eye of the eye. Having detached the Self from the sense-organs and renounced the world, the Wise attain to Immortality.

न तत्र चक्षुर्गच्छति न वाग्गच्छति नो मनः ।
न विद्मो न विजानीमो यथैतदनुशिष्यात् ॥ ३॥

na tatra cakṣurgacchati na vāggacchati no manaḥ .
na vidmo na vijānīmo yathaitadanuśiṣyāt .. 3..

3 The eye does not go thither, nor speech, nor the mind. We do not know It; we do not understand how anyone can teach It.

अन्यदेव तद्विदितादथो अविदितादधि ।
इति शुश्रुम पूर्वेषां ये नस्तद्व्याचचक्षिरे ॥ ४॥

anyadeva tadviditādatho aviditādadhi .
iti śuśruma pūrveṣāṃ ye nastadvyācacakṣire .. 4..

4 It is different from the known; It is above the unknown. Thus we have heard from the preceptors of old who taught It to us.

यद्वाचाऽनभ्युदितं येन वागभ्युद्यते ।
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ ५॥

yadvācā’nabhyuditaṃ yena vāgabhyudyate .
tadeva brahma tvaṃ viddhi nedaṃ yadidamupāsate .. 5..

5 That which cannot be expressed by speech, but by which speech is expressed-That alone know as Brahman and not that which people here worship.

यन्मनसा न मनुते येनाहुर्मनो मतम् ।
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ ६॥

yanmanasā na manute yenāhurmano matam .
tadeva brahma tvaṃ viddhi nedaṃ yadidamupāsate .. 6..

6 That which cannot be apprehended by the mind, but by which, they say, the mind is apprehended-That alone know as Brahman and not that which people here worship.

यच्चक्षुषा न पश्यति येन चक्षूँषि पश्यति ।
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ ७॥

yaccakṣuṣā na paśyati yena cakṣūm̐ṣi paśyati .
tadeva brahma tvaṃ viddhi nedaṃ yadidamupāsate .. 7..

7 That which cannot be perceived by the eye, but by which the eye is perceived-That alone know as Brahman and not that which people here worship.

यच्छ्रोत्रेण न शृणोति येन श्रोत्रमिदं श्रुतम् ।
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ ८॥

yacchrotreṇa na śṛṇoti yena śrotramidaṃ śrutam .
tadeva brahma tvaṃ viddhi nedaṃ yadidamupāsate .. 8..

8 That which cannot he heard by the ear, but by which the hearing is perceived-That alone know as Brahman and not that which people here worship.

यत्प्राणेन न प्राणिति येन प्राणः प्रणीयते ।
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ ९॥
॥ इति केनोपनिषदि प्रथमः खण्डः ॥

yatprāṇena na prāṇiti yena prāṇaḥ praṇīyate .
tadeva brahma tvaṃ viddhi nedaṃ yadidamupāsate .. 9..
.. iti kenopaniṣadi prathamaḥ khaṇḍaḥ ..

9 That which cannot be smelt by the breath, but by which the breath smells an object-That alone know as Brahman and not that which people here worship.

Chapter 2
यदि मन्यसे सुवेदेति दहरमेवापि var दभ्रमेवापि
नूनं त्वं वेत्थ ब्रह्मणो रूपम् ।
यदस्य त्वं यदस्य देवेष्वथ नु
मीमाँस्यमेव ते मन्ये विदितम् ॥ १॥

yadi manyase suvedeti daharamevāpi var dabhramevāpi
nūnaṃ tvaṃ vettha brahmaṇo rūpam .
yadasya tvaṃ yadasya deveṣvatha nu
mīmām̐syameva te manye viditam .. 1..

1 The teacher said: If you think: “I know Brahman well,” then surely you know but little of Its form; you know only Its form as conditioned by man or by the gods. Therefore Brahman, even now, is worthy of your inquiry.

नाहं मन्ये सुवेदेति नो न वेदेति वेद च ।
यो नस्तद्वेद तद्वेद नो न वेदेति वेद च ॥ २॥

nāhaṃ manye suvedeti no na vedeti veda ca .
yo nastadveda tadveda no na vedeti veda ca .. 2..

2 The disciple said: I think I know Brahman. I do not think I know It well, nor do I think I do not know It. He among us who knows the meaning of “Neither do I not know, nor do I know”-knows Brahman.

यस्यामतं तस्य मतं मतं यस्य न वेद सः ।
अविज्ञातं विजानतां विज्ञातमविजानताम् ॥ ३॥

yasyāmataṃ tasya mataṃ mataṃ yasya na veda saḥ .
avijñātaṃ vijānatāṃ vijñātamavijānatām .. 3..

3 He by whom Brahman is not known, knows It; he by whom It is known, knows It not. It is not known by those who know It; It is known by those who do not know It.

प्रतिबोधविदितं मतममृतत्वं हि विन्दते ।
आत्मना विन्दते वीर्यं विद्यया विन्दतेऽमृतम् ॥ ४॥

pratibodhaviditaṃ matamamṛtatvaṃ hi vindate .
ātmanā vindate vīryaṃ vidyayā vindate’mṛtam .. 4..

4 Brahman is known when It is realised in every state of mind; for by such Knowledge one attains Immortality. By Atman one obtains strength; by Knowledge, Immortality

इह चेदवेदीदथ सत्यमस्ति
न चेदिहावेदीन्महती विनष्टिः ।
भूतेषु भूतेषु विचित्य धीराः
प्रेत्यास्माल्लोकादमृता भवन्ति ॥ ५॥
॥ इति केनोपनिषदि द्वितीयः खण्डः ॥

iha cedavedīdatha satyamasti
na cedihāvedīnmahatī vinaṣṭiḥ .
bhūteṣu bhūteṣu vicitya dhīrāḥ
pretyāsmāllokādamṛtā bhavanti .. 5..
.. iti kenopaniṣadi dvitīyaḥ khaṇḍaḥ ..

5 If a man knows Atman here, he then attains the true goal of life. If he does not know It here, a great destruction awaits him. Having realised the Self in every being, the wise relinquish the world and become immortal.

Chapter 3
ब्रह्म ह देवेभ्यो विजिग्ये तस्य ह ब्रह्मणो
विजये देवा अमहीयन्त ॥ १॥

brahma ha devebhyo vijigye tasya ha brahmaṇo
vijaye devā amahīyanta .. 1..

1 Brahman, according to the story, obtained a victory for the gods; and by that victory of Brahman the gods became elated. They said to themselves: “Verily, this victory is ours; verily, this glory is ours only.”

त ऐक्षन्तास्माकमेवायं विजयोऽस्माकमेवायं महिमेति ।
तद्धैषां विजज्ञौ तेभ्यो ह प्रादुर्बभूव तन्न व्यजानत
किमिदं यक्षमिति ॥ २॥

ta aikṣantāsmākamevāyaṃ vijayo’smākamevāyaṃ mahimeti .
taddhaiṣāṃ vijajñau tebhyo ha prādurbabhūva tanna vyajānata
kimidaṃ yakṣamiti .. 2..

2 Brahman, to be sure, understood it all and appeared before them. But they did not know who that adorable Spirit was.

तेऽग्निमब्रुवञ्जातवेद एतद्विजानीहि
किमिदं यक्षमिति तथेति ॥ ३॥

te’gnimabruvañjātaveda etadvijānīhi
kimidaṃ yakṣamiti tatheti .. 3..

3 They addressed Agni; “O Jātaveda, please find out who this yaksha is”; “Yes” said Agni.

तदभ्यद्रवत्तमभ्यवदत्कोऽसीत्यग्निर्वा
अहमस्मीत्यब्रवीज्जातवेदा वा अहमस्मीति ॥ ४॥

tadabhyadravattamabhyavadatko’sītyagnirvā
ahamasmītyabravījjātavedā vā ahamasmīti .. 4..

4 He (Agni) hastened (to the yaksha). (The yaksha) asked him who he was; (Agni) replied: “I am verily, Agni; I am also known as Jātaveda (near omniscient)”.

तस्मिꣳस्त्वयि किं वीर्यमित्यपीदꣳ सर्वं
दहेयं यदिदं पृथिव्यामिति ॥ ५॥

tasmigͫstvayi kiṃ vīryamityapīdagͫ sarvaṃ
daheyaṃ yadidaṃ pṛthivyāmiti .. 5..

5 What energy do you possess—you of such fame?” (asked the yaksha). I can burn everything, whatever there on this earth,” (replied Agni).

तस्मै तृणं निदधावेतद्दहेति ।
तदुपप्रेयाय सर्वजवेन तन्न शशाक दग्धुं स तत एव
निववृते नैतदशकं विज्ञातुं यदेतद्यक्षमिति ॥ ६॥

tasmai tṛṇaṃ nidadhāvetaddaheti .
tadupapreyāya sarvajavena tanna śaśāka dagdhuṃ sa tata eva
nivavṛte naitadaśakaṃ vijñātuṃ yadetadyakṣamiti .. 6..

6 The yaksha placed a straw before him (and said): “Burn this!” (Agni) approached it with all speed; he was however, unable to burn it. So he withdrew from there (and returned to the gods), saying, “I could not ascertain who the yaksha was.”

अथ वायुमब्रुवन्वायवेतद्विजानीहि
किमेतद्यक्षमिति तथेति ॥ ७॥

atha vāyumabruvanvāyavetadvijānīhi
kimetadyakṣamiti tatheti .. 7..

7 Then they addressed Vāyu: “O Vāyu, please ascertain this, who this yaksha is.” “Yes”, said Vāyu.

तदभ्यद्रवत्तमभ्यवदत्कोऽसीति वायुर्वा
अहमस्मीत्यब्रवीन्मातरिश्वा वा अहमस्मीति ॥ ८॥

tadabhyadravattamabhyavadatko’sīti vāyurvā
ahamasmītyabravīnmātariśvā vā ahamasmīti .. 8..

8 (Vāyu) hastened (to the yaksha). (The yaksha) asked him who he was; Vāyu replied: “I am verily, Vāyu; I am also known as Mātarishvā (courser of the atmosphere)”.

तस्मिँस्त्वयि किं वीर्यमित्यपीदँ
सर्वमाददीय यदिदं पृथिव्यामिति ॥ ९॥

tasmim̐stvayi kiṃ vīryamityapīdam̐
sarvamādadīya yadidaṃ pṛthivyāmiti .. 9..

9 “What energy do you possess—you of such fame?” (asked the yaksha). I can verily blow away everything, whatever there on this earth,” replied Vāyu.

तस्मै तृणं निदधावेतदादत्स्वेति
तदुपप्रेयाय सर्वजवेन तन्न शशाकादातुं स तत एव
निववृते नैतदशकं विज्ञातुं यदेतद्यक्षमिति ॥ १०॥

tasmai tṛṇaṃ nidadhāvetadādatsveti
tadupapreyāya sarvajavena tanna śaśākādātuṃ sa tata eva
nivavṛte naitadaśakaṃ vijñātuṃ yadetadyakṣamiti .. 10..

10 The yaksha placed a straw before him and said; “blow this away!” Vāyu approached it with all speed; he was however, unable to blow it away. So he withdrew from there (and returned to the gods) saying, “I could not ascertain who the yaksha was.”

अथेन्द्रमब्रुवन्मघवन्नेतद्विजानीहि किमेतद्यक्षमिति तथेति
तदभ्यद्रवत्तस्मात्तिरोदधे ॥ ११॥

athendramabruvanmaghavannetadvijānīhi kimetadyakṣamiti tatheti
tadabhyadravattasmāttirodadhe .. 11..

11 Then the gods addressed Indra: “O Maghavan, please ascertain who this yaksha is.” “Yes,” said Indra, and hastened to the yaksha. But the yaksha disappeared from his view.

स तस्मिन्नेवाकाशे स्त्रियमाजगाम बहुशोभमानामुमाँ
हैमवतीं ताँहोवाच किमेतद्यक्षमिति ॥ १२॥
॥ इति केनोपनिषदि तृतीयः खण्डः ॥

sa tasminnevākāśe striyamājagāma bahuśobhamānāmumām̐
haimavatīṃ tām̐hovāca kimetadyakṣamiti .. 12..
.. iti kenopaniṣadi tṛtīyaḥ khaṇḍaḥ ..

12 And in that very spot he (Indra) beheld a woman, the wondrously effulgent Umā, the daughter of the snow clad mountain, Himavat. And of her he asked, “Who could this yaksha be?”

Chapter 4
सा ब्रह्मेति होवाच ब्रह्मणो वा एतद्विजये महीयध्वमिति
ततो हैव विदाञ्चकार ब्रह्मेति ॥ १॥

sā brahmeti hovāca brahmaṇo vā etadvijaye mahīyadhvamiti
tato haiva vidāñcakāra brahmeti .. 1..

1 “That yaksha was Brahman,” said She. “It was through the victory of Brahman, indeed, that you achieved this glory.” It was from that (from the words of Umā) that he (Indra) understood that the yaksha was Brahman.

तस्माद्वा एते देवा अतितरामिवान्यान्देवान्यदग्निर्वायुरिन्द्रस्ते
ह्येनन्नेदिष्ठं पस्पर्शुस्ते ह्येनत्प्रथमो विदाञ्चकार ब्रह्मेति ॥ २॥

tasmādvā ete devā atitarāmivānyāndevānyadagnirvāyurindraste
hyenannediṣṭhaṃ pasparśuste hyenatprathamo vidāñcakāra brahmeti .. 2..

2 Therefore verily, these gods—Agni, Vāyu and Indra—excel the other gods; for they approached the yaksha nearest; they were the first to know Him as Brahman.

तस्माद्वा इन्द्रोऽतितरामिवान्यान्देवान्स
ह्येनन्नेदिष्ठं पस्पर्श स ह्येनत्प्रथमो विदाञ्चकार ब्रह्मेति ॥ ३॥

tasmādvā indro’titarāmivānyāndevānsa
hyenannediṣṭhaṃ pasparśa sa hyenatprathamo vidāñcakāra brahmeti .. 3..

3 And therefore indeed, Indra excels the other gods; for he approached the yaksha nearest; He was the first to know Him as Brahman.

तस्यैष आदेशो यदेतद्विद्युतो व्यद्युतदा३
इतीन् न्यमीमिषदा३ इत्यधिदैवतम् ॥ ४॥

tasyaiṣa ādeśo yadetadvidyuto vyadyutadā
itīn nyamīmiṣadā3 ityadhidaivatam .. 4..

4 This is the teaching regarding That (Brahman): It is like a flash of lightning; it is like a wink of the eye; this is with reference to the ādihidaivatam (Its aspect as cosmic manifestation).

अथाध्यात्मं यद्देतद्गच्छतीव च मनोऽनेन
चैतदुपस्मरत्यभीक्ष्णँ सङ्कल्पः ॥ ५॥

athādhyātmaṃ yaddetadgacchatīva ca mano’nena
caitadupasmaratyabhīkṣṇam̐ saṅkalpaḥ .. 5..

5 Now Its description with reference to the adhyātma (Its aspect as manifested in man); mind proceeds to Brahman in all speed, as it were; by his mind also, this Brahman is remembered and imagined as always near.

तद्ध तद्वनं नाम तद्वनमित्युपासितव्यं स य एतदेवं वेदाभि
हैनꣳ सर्वाणि भूतानि संवाञ्छन्ति ॥ ६॥

taddha tadvanaṃ nāma tadvanamityupāsitavyaṃ sa ya etadevaṃ vedābhi
hainagͫ sarvāṇi bhūtāni saṃvāñchanti .. 6..

6 That Brahman is called Tadvana, the Adorable of all; It should be worshipped by the name of Tadvana. All beings love Him who knows Brahman as such.

उपनिषदं भो ब्रूहीत्युक्ता त उपनिषद्ब्राह्मीं वाव त
उपनिषदमब्रूमेति ॥ ७॥

upaniṣadaṃ bho brūhītyuktā ta upaniṣadbrāhmīṃ vāva ta
upaniṣadamabrūmeti .. 7..

7 “Sir teach me Upanishad.” “The Upanishad has been imparted to you; we have, verily, imparted to you the Upanishad relating to Brahman.”

तसै तपो दमः कर्मेति प्रतिष्ठा वेदाः सर्वाङ्गानि
सत्यमायतनम् ॥ ८॥

tasai tapo damaḥ karmeti pratiṣṭhā vedāḥ sarvāṅgāni
satyamāyatanam .. 8..

8 Of the Upanishad, tapas (Concentration of the energies of the mind and the senses), damah (self-restraint), and karma (dedicated work) form the support; the Vedas (Knowledge) are its limbs; and Truth its abode.

यो वा एतामेवं वेदापहत्य पाप्मानमनन्ते स्वर्गे
लोके ज्येये प्रतितिष्ठति प्रतितिष्ठति ॥ ९॥
॥ इति केनोपनिषदि चतुर्थः खण्डः ॥

yo vā etāmevaṃ vedāpahatya pāpmānamanante svarge
loke jyeye pratitiṣṭhati pratitiṣṭhati .. 9..
.. iti kenopaniṣadi caturthaḥ khaṇḍaḥ ..

9 One who realizes It (knowledge of Brahman) thus, destroys sin and is well established in Brahman, the infinite, the blissful and the highest.

Conclusion
ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः
श्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि ।
सर्वं ब्रह्मौपनिषदं
माऽहं ब्रह्म निराकुर्यां मा मा ब्रह्म
निराकरोदनिराकरणमस्त्वनिराकरणं मेऽस्तु ।
तदात्मनि निरते य
उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु ।
ॐ शान्तिः शान्तिः शान्तिः ॥

oṃ āpyāyantu mamāṅgāni vākprāṇaścakṣuḥ
śrotramatho balamindriyāṇi ca sarvāṇi .
sarvaṃ brahmaupaniṣadaṃ
mā’haṃ brahma nirākuryāṃ mā mā brahma
nirākarodanirākaraṇamastvanirākaraṇaṃ me’stu .
tadātmani nirate ya
upaniṣatsu dharmāste mayi santu te mayi santu .
oṃ śāntiḥ śāntiḥ śāntiḥ ..

May my limbs, speech, vital force (prana), eyes, ears, strength, and all senses be nourished.
All this (the manifest universe) is the Brahman described in the Upanishads. May I never deny Brahman. May Brahman never deny me. May there be no denial at all. Let there be no denial for me.
May all the virtues described in the Upanishads reside in me, who is absorbed in the Atman (Self). May they reside in me.

Kenopanishad

The Kena Upanishad or Kenopanishad (Kenopaniṣat) (also known as the Talavakara Upanishad) elucidates the concept of nirguna (qualityless) Brahman (absolute or ultimate reality) and establishes the oneness of Atman (Self) and Brahman. Kena literally means “by whom?”, “from what cause?”, or “whence?”. The word Upanishad is derived from upa meaning near, ni, meaning down, and sad, which means to sit. The idea communicated here is that a student (or group of students) sit near a teacher to receive knowledge and instruction about Truth which overcomes all illusion and ignorance.

The Kena Upanishad begins with the questions of a student who is perplexed about the real cause of existence of the world, and how one might acquire this knowledge about the cause of the world. The teacher responds by establishing Brahman as ultimate reality, and clarifying that Brahman is understood by some as Saguna Brahman and by others as Nirguna Brahman. Saguna Brahman is absolute reality when it is identified with the qualities of being a creator (and sometimes also the sustainer and destroyer) of all existence. On this view, absolute reality is believed to have a form, and is usually referred to and worshipped as God or Isvara. The Upanishad goes on to clarify that the real cause of all existence is nirgunaBrahman– a cause that is itself uncaused, has no form, and is only knowable by transcending all categorical and conceptual knowledge and experience.

In the Kenopanishad, Brahman is presented as both knowing and what is known. It is a kind of pure knowledge without any content, in which the subject/object distinction is dissolved, unknowable and inexpressible through ordinary cognition. Brahman is initially understood to be the only worthy goal of all true knowledge, and then the Upanishad states that Nirguna Brahman can only be completely known when one is able to overcome all forms of categorization. The Upanishad goes on to state that knowledge of Nirguna Brahman is the state in which Atman, the self and Brahman, become one. (This idea of oneness between Atman and Brahman forms the foundation of the Advaita Vedantaschool of Indian philosophy).

The Kenopanishad concludes by elaborating on the state of moksha and emphasizes that all human beings can come to know their Self as Brahman. This knowledge will lead the Self to immortality by uniting with Brahman, thereby eliminating all illusion and culminating all thought in pure knowledge.

Unlike other Upanishads, the Kena Upanishad consists of both poetry and prose. It is divided into four sections, and consists of 13 verses and 21 prose paragraphs in total.

Other Shlokams

Kenopanishad-All-Verses – deity_Keno – Kenopanishad – Full text with meaning, audio and translation from Sanskrit to English, Telugu, Kannada, Tamil and more