The Upanishads, Part 1 (SBE01), by Max Müller, [1879], at sacred-texts.com

p. 145 p. 146

OR

KENA-UPANISHAD.

p. 147

FIRST KHANDA.

1. THE Pupil asks: 'At whose wish does the mind sent forth proceed on its errand? At whose command does the first breath go forth? At whose wish do we utter this speech? What god directs the eye, or the ear?'

2. The Teacher replies: 'It is the ear of the ear, the mind of the mind, the speech of speech, the breath of breath, and the eye of the eye. When freed (from the senses) the wise, on departing from this world, become immortal ¹.

3. 'The eye does not go thither, nor speech, nor mind. We do not know, we do not understand, how any one can teach it.

4. 'It is different from the known, it is also above the unknown, thus we have heard from those of old, who taught us this ².

5. 'That which is not expressed by speech and

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by which speech is expressed, that alone know as Brahman, not that which people here adore.

6. 'That which does not think by mind, and by which, they say, mind is thought ¹, that alone know as Brahman, not that which people here adore.

7. 'That which does not see by the eye, and by which one sees (the work of) the eyes, that alone know as Brahman, not that which people here adore.

8. 'That which does not hear by the ear, and by which the ear is heard, that alone know as Brahman, not that which people here adore.

9. 'That which does not breathe by breath, and by which breath is drawn, that alone know as Brahman, not that which people here adore.'

Footnotes

147:1 This verse admits of various translations, and still more various explanations. Instead of taking vâkam, like all the other words, as a nominative, we might take them all as accusatives, governed by atimukya, and sa u prânasya prânah as a parenthetical sentence. What is meant by the ear of the ear is very fully explained by the commentator, but the simplest acceptation would seem to take it as an answer to the preceding questions, so that the car of the ear should be taken for him who directs the ear, i. e. the Self, or Brahman. This will become clearer as we proceed.

147:2 Cf. Îsa Up. II; 13.

148:1 The varia lectio manaso matam (supported also by the commentary) is metrically and grammatically easier, but it may be, for that very reason, an emendation.