अविज्ञातं विजानतां विज्ञातमविजानताम् ॥ ३॥
avijñātaṃ vijānatāṃ vijñātamavijānatām .. 3..
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
Turning from the concurring views of the preceptor and the disciple, the Sruti speaking for itself conveys in this text the view about which there is no disagreement. The purport is that to the knower of the Brahman whose firm conviction is that the Brahman is unknowable, the Brahman is well known. But he, whose conviction is that the Brahman is known by him, certainly knows not the Brahman. The latter half of the text only states those two distinct conclusions of the wise and ignorant man more emphatically. To those who know well, the Brahman is certainly (a thing) unknown; but to those w ho do not see well, i.e., who confound the Atman with the sensory organs, the mind and the conditioned intelligence [ Buddhi ], Brahman is certainly not known, but not to those who are extremely ignorant; for, in the case of these, the thought ‘Brahman is known by us’ never arises. In the case of those who find the Atman in the conditioned organs of sense, mind and intelligence, the false notion ‘I know Brahman’ is quite possible, because they cannot discriminate between Brahman and these conditions and because the conditions of intelligence, etc., are known to them. It is to show that such knowledge of the Brahman is fallacious that the latter half of the text is introduced. Or, the latter half ‘Avijnatam, etc..’ may be construed as furnishing a reason for the view propounded in the former.
Kena Upanishad – Verse 3 – Kena-2-3-yasyāmataṃ – In Sanskrit with English Transliteration, Meaning and Commentary by Adi Shankaracharya (Sankara Bhashya) and Swami Sivananda – Kena-2-3