KEN UPANISHAD: Part-2

यदि मन्यसे सुवेद इति दभ्रम् एव अपि नूनं त्वं वेत्थ बृह्मणो रूपम् । यदस्य त्वं यदस्य देवेषु अथ नु मीमांस्यम् एव ते मन्ये विदितम् ॥१॥

If you think, 'I know Brahman rightly', you have known but little of Brahman's (true) nature. What you know of His form and what form you know among the gods (too is but little). Therefore Brahman is still to be inquired into by you. I think Brahman is known to me. [1]

यदि ऐसा मानते हो कि ‘मैं अच्छी तरह जानता हूँ’ । तो तुम निश्चय ही ‘ब्रह्म’ का थोड़ा सा ही रूप जानते हो । इसका जो स्वरुप तुझमे है और जो देवताओं में है, वह भी थोड़ा ही है । इसलिए तेरा ऐसा माना हुआ कि ‘जानता हूँ’ निःसंदेह विचारणीय है ॥१॥

न अहम् मन्ये सुवेद इति नो न वेद इति वेद च । यो नः तत् वेद तत् वेद नो न वेद इति वेद च ॥२॥

I think not I know Brahman rightly, nor do I think It is unknown. I know (and I do not know also). He among us who knows that knows It (Brahman); not that It is not known nor that It is known. [2]

न तो मैं यह मानता हूँ कि ‘जानता हूँ’ और न यह मानता हूँ कि ‘नहीं जानता’ । अतः जानता हूँ । जो उसे ‘न तो नहीं जानता हूँ’ और ‘न जानता ही हूँ’ इस प्रकार जानता है, वही जानता है ॥२॥

यस्य अमतम् तस्य मतं मतं यस्य न वेद सः । अविज्ञातं विजानतां विज्ञातं अविजानतां ॥३॥

It is known to him to whom It is unknown; he to whom It is known does not know It. It is unknown to those who know, and known to those who know not. [3]

जो मानता है कि वह जानने में नहीं आता, उसका वह जाना ही हुआ है । जो मानता है कि वह जानता है, वह नहीं जानता । वह जानने वालों का नहीं जाना हुआ है और नहीं जानने वालों का जाना हुआ है ॥३॥

प्रतिबोधविदितं मतम् अमृतत्वं हि विन्दते । आत्मना विन्दते वीर्यं विद्यया विन्दते अमृतम् ॥४॥

When Brahman is known as the inner Self (of cognition) in every state of consciousness, It is known in reality, because one thus attains immortality. Through one's own Self is attained strength and through knowledge is attained immortality. [4]

इस प्रतिबोध को जानने वाला ही वास्तव में जानता है । इससे ही अमृतत्व को प्राप्त होता है । उस आत्म से ही शक्ति प्राप्त होती है जबकि विद्या से अमृत की प्राप्ति होती है ॥४॥

इह चेत् अवेदीत् अथ सत्यम् अस्ति न चेत् इह अवेदीत् महती विनष्टिः । भूतेषु भूतेषु विचित्य धीराः प्रेत्य अस्मात् लोकात् अमृता भवन्ति ॥५॥

II-5. Here if one has realised, then there is accomplishment. Here if one has not realised, then there is utter ruin. Having realised Brahman in all beings, and having withdrawn from this world, the wise become immortal. [5]

इस देह के रहते हुए जान लिया तो सत्य है । इस देह के रहते हुए नही जाना पाया तो महान विनाश है । धीर पुरुष सभी भूतों में उसे जानकर, इस लोक से प्रयाण कर अमर हो जाते हैं ॥५॥