Om Mata Om Kali by Amy Barnes

Keep Calm and pray to Kali

MANTRA:

Auṃ jayantī maṅgalā kālī bhadrakālī kapālinī
Durgā śivā kṣamā dhātrī svāhā svadhā namō̕stu tē

Song on YouTube => http://youtu.be/Xo6xIHKTerw


۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩


PORTUGUÊS:

Saudações à sempre vitoriosa e sempre auspiciosa Kali, Saudações à Bhadrakali que usa uma guirlanda de crânios,
Saudações à Durga, a sempre auspiciosa, e uma com Shiva (como sua consorte), que é a personificação da paciência e defensora de todos os seres; Que é Swaha (o ser cósmico a quem o ser individual se entregua) e Swadha (o ser cósmico a quem a oferta de sacrifício é conduzida); Saudações a você.

Obs: No hino as palavras śivā (शिवा) e kṣamā (क्षमा) estão trocadas de lugar. Usamos o original retirado do Shri Artha Argala Stotram do Devi Mahatmyam.


۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩


ENGLISH:

Salutations to the ever-victorious and ever-auspicious Kali, Salutations to Bhadrakali who wear a garland of skulls,
Salutations to Durga, the ever-auspicious one, and one with Shiva (as his consort), who is the embodiment of forbearance and supporter of all beings; Who is Swaha (the cosmic being to whom the individual being is surrendered) and Swadha (the cosmic being to whom the sacrificial offering goes); Salutations to You.

Note : In the hymn the words: śivā (शिवा) and kṣamā (क्षमा) are exchanged places. We use the original taken from the Shri Artha Argala Stotram Devi Mahatmyam.

उमा देवि ● Umā dēvi ◈ in Portuguese and English

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ॐ ह्रीं उमाये नमः ।
Auṃ hrīṁ umāyē namaḥ ।

Umā significa "luz". Ela é uma antiga deusa da montanha que dá a virtude do equilíbrio vital para a humanidade. Ela sempre foi descrita como tendo uma grande beleza e com poder benigno. Umā dēvi é um aspecto da Grande Deusa conhecida como Dēvi. Ela é vista como uma divindade em seu próprio direito, independênte. A deusa Sati e Parvati são os avatares da deusa Umā. E ela é em si uma forma de luz de Adi Parashakti Devi

Diz-se que Umā, olhando para Shiva em desespero pela morte de Sati (seu avatar), teve pena de sua dor infinita e se revelou como Parvati, para consolá-lo

Um conto sobre a luz que representa a deusa Umā é narrado no Kena Upanishad (3.12) que contém uma deusa chamada Umā-Haimavatī (o brilho da montanha nevada). Ela aparece como a shakti, ou energia essencial, do Brahman Supremo.

केन उपनिषद् ● Kēna upaniṣad

SÂNSCRITO:

॥ 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 ॥

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

श्रोत्रस्य श्रोत्रं मनसो मनो यद्वाचो ह वाचं
स उ प्राणस्य प्राणः चक्षुषश्चक्षुः |
अतिमुच्य धीराःप्रेत्यास्माल्लोकादमृता भवन्ति ॥ २ ॥

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

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

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

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

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

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

यत्प्राणेन न प्राणिति येन प्राणः प्रणीयते ।
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ ९ ॥

॥ इति केनोपनिषदि प्रथमः खण्डः ॥

यदि मन्यसे सुवेदेति दहरमेवापि
नूनं त्वं वेत्थ ब्रह्मणो रूपम् ।
यदस्य त्वं यदस्य देवेष्वथ नु
मीमाँस्येमेव ते मन्ये विदितम् ॥ १ ॥

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

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

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

इह चेदवेदीदथ सत्यमस्ति
न चेदिहावेदीन्महती विनष्टिः ।
भूतेषु भूतेषु विचित्य धीराः
प्रेत्यास्माल्लोकादमृता भवन्ति ॥ ५ ॥

॥ इति केनोपनिषदि द्वितीयः खण्डः ॥

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

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

तेऽग्निमब्रुवन् जातवेद एतद्विजानीहि
किमिदं यक्षमिति तथेति ॥ ३ ॥

तदभ्यद्रवत्तमभ्यवदत्कोऽसीत्यग्निर्वा
अहमस्मीत्यब्रवीज्जातवेदा वा अहमस्मीति ॥ ४ ॥

तस्मिँस्त्वयि किं वीर्यमित्यपीदँ सर्वं
दहेयं यदिदं पृथिव्यामिति ॥ ५ ॥

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

अथ वायुमब्रुवन्वायवेतद्विजानीहि
किमेतद्यक्षमिति तथेति ॥ ७ ॥

तदभ्यद्रवत्तमभ्यवदत्कोऽसीति वायुर्वा
अहमस्मीत्यब्रवीन्मातरिश्वा वा अहमस्मीति ॥ ८ ॥

तस्मिँस्त्वयि किं वीर्यमित्यपीदँ
सर्वमाददीय यदिदं पृथिव्यामिति ॥ ९ ॥

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

अथेन्द्रमब्रुवन्मघवन्नेतद्विजानीहि किमेतद्यक्षमिति तथेति
तदभ्यद्रवत्तस्मात्तिरोदधे ॥ ११ ॥

स तस्मिन्नेवाकाशे स्त्रियमाजगाम बहुशोभमानामुमाँ
हैमवतीं ताँहोवाच किमेतद्यक्षमिति ॥ १२ ॥

॥ इति केनोपनिषदि तृतीयः खण्डः ॥

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

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

तस्माद्वा इन्द्रोऽतितरामिवान्यान्देवान्
सह्येनन्नेदिष्ठं पस्पर्श स ह्येनत्प्रथमो विदाञ्चकार ब्रह्मेति ॥ ३ ॥

तस्यैष आदेशो यदेतद्विद्युतो व्यद्युतदा३nइतीन् न्यमीमिषदा३
इत्यधिदैवतम् ॥ ४ ॥

अथाध्यात्मं यद्देतद्गच्छतीव च मनोऽनेन
चैतदुपस्मरत्यभीक्ष्णँ सङ्कल्पः ॥ ५ ॥

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

उपनिषदं भो ब्रूहीत्युक्ता त उपनिषद्ब्राह्मीं वाव त
उपनिषदमब्रूमेति ॥ ७ ॥

तसै तपो दमः कर्मेति प्रतिष्ठा वेदाः सर्वाङ्गानि
सत्यमायतनम् ॥ ८ ॥

यो वा एतामेवं वेदापहत्य पाप्मानमनन्ते स्वर्गे
लोके ज्येये प्रतितिष्ठति प्रतितिष्ठति ॥ ९ ॥

॥ इति केनोपनिषदि चतुर्थः खण्डः ॥

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

ॐ शान्तिः शान्तिः शान्तिः ॥

॥ इति केनोपनिषद् ॥

TRANSLITERAÇÃO:

॥ Atha kēnōpaniṣat ॥

Auṃ āpyāyantu mamāṅgāni vākprāṇaścakṣuḥ
Śrōtramathō balamindriyāṇi ca sarvāṇi।
Sarvaṁ brahmaupaniṣadaṁ
Mā̕haṁ brahma nirākuryāṁ mā mā brahma
Nirākarōdanirākaraṇamastvanirākaraṇaṁ mē̕stu।
Tadātmani niratē ya
Upaniṣatsu dharmāstē mayi santu tē mayi santu।

Auṃ śāntiḥ śāntiḥ śāntiḥ॥

Auṃ kēnēṣitaṁ patati prēṣitaṁ manaḥ
Kēna prāṇaḥ prathamaḥ praiti yuktaḥ।
Kēnēṣitāṁ vācamimāṁ vadanti
Cakṣuḥ śrōtraṁ ka u dēvō yunakti ॥1॥

Śrōtrasya śrōtraṁ manasō manō yadvācō ha vācaṁ
Sa u prāṇasya prāṇaḥ cakṣuṣaścakṣuḥ।
Atimucya dhīrāḥprētyāsmāllōkādamr̥tā bhavanti ॥2॥

Na tatra cakṣurgacchati na vāggacchati nō manaḥ।
Na vidmō na vijānīmō yathaitadanuśiṣyāt ॥3॥

An'yadēva tadviditādathō aviditādadhi।
Iti śuśruma pūrvēṣāṁ yē nastadvyācacakṣirē ॥4॥

Yadvācā̕nabhyuditaṁ yēna vāgabhyudyatē।
Tadēva brahma tvaṁ vid'dhi nēdaṁ yadidamupāsatē ॥5॥

Yanmanasā na manutē yēnāhurmanō matam।
Tadēva brahma tvaṁ vid'dhi nēdaṁ yadidamupāsatē ॥6॥

Yaccakṣuṣā na paśyati yēna cakṣūm̐ṣi paśyati।
Tadēva brahma tvaṁ vid'dhi nēdaṁ yadidamupāsatē ॥7॥

Yacchrōtrēṇa na śr̥ṇōti yēna śrōtramidaṁ śrutam।
Tadēva brahma tvaṁ vid'dhi nēdaṁ yadidamupāsatē ॥8॥

Yatprāṇēna na prāṇiti yēna prāṇaḥ praṇīyatē।
Tadēva brahma tvaṁ vid'dhi nēdaṁ yadidamupāsatē ॥9॥

॥ Iti kēnōpaniṣadi prathamaḥ khaṇḍaḥ ॥

Yadi man'yasē suvēdēti daharamēvāpi
Nūnaṁ tvaṁ vēt'tha brahmaṇō rūpam।
Yadasya tvaṁ yadasya dēvēṣvatha nu
Mīmām̐syēmēva tē man'yē viditam ॥1॥

Nāhaṁ man'yē suvēdēti nō na vēdēti vēda ca।
Yō nastadvēda tadvēda nō na vēdēti vēda ca ॥2॥

Yasyāmataṁ tasya mataṁ mataṁ yasya na vēda saḥ।
Avijñātaṁ vijānatāṁ vijñātamavijānatām ॥3॥

Pratibōdhaviditaṁ matamamr̥tatvaṁ hi vindatē।
Ātmanā vindatē vīryaṁ vidyayā vindatē̕mr̥tam ॥4॥

Iha cēdavēdīdatha satyamasti
Na cēdihāvēdīnmahatī vinaṣṭiḥ।
Bhūtēṣu bhūtēṣu vicitya dhīrāḥ
Prētyāsmāllōkādamr̥tā bhavanti ॥5॥

॥ Iti kēnōpaniṣadi dvitīyaḥ khaṇḍaḥ ॥

Brahma ha dēvēbhyō vijigyē tasya ha brahmaṇō
Vijayē dēvā amahīyanta ॥1॥

Ta aikṣantāsmākamēvāyaṁ vijayō̕smākamēvāyaṁ mahimēti।
Tad'dhaiṣāṁ vijajñau tēbhyō ha prādurbabhūva tanna vyajānata
Kimidaṁ yakṣamiti ॥2॥

Tē̕gnimabruvan jātavēda ētadvijānīhi
Kimidaṁ yakṣamiti tathēti ॥3॥

Tadabhyadravattamabhyavadatkō̕sītyagnirvā
Ahamasmītyabravījjātavēdā vā ahamasmīti ॥4॥

Tasmim̐stvayi kiṁ vīryamityapīdam̐ sarvaṁ
Dahēyaṁ yadidaṁ pr̥thivyāmiti ॥5॥

Tasmai tr̥ṇaṁ nidadhāvētaddahēti।
Tadupaprēyāya sarvajavēna tanna śaśāka dagdhuṁ sa tata ēva
Nivavr̥tē naitadaśakaṁ vijñātuṁ yadētadyakṣamiti ॥6॥

Atha vāyumabruvanvāyavētadvijānīhi
Kimētadyakṣamiti tathēti ॥7॥

Tadabhyadravattamabhyavadatkō̕sīti vāyurvā
Ahamasmītyabravīnmātariśvā vā ahamasmīti ॥8॥

Tasmim̐stvayi kiṁ vīryamityapīdam̐
Sarvamādadīya yadidaṁ pr̥thivyāmiti ॥9॥

Tasmai tr̥ṇaṁ nidadhāvētadādatsvēti
Tadupaprēyāya sarvajavēna tanna śaśākādatum |
Sa tata ēva nivavr̥tē naitadaśakaṁ vijñātuṁ yadētadyakṣamiti ॥10॥

Kimētadyakṣamiti tathēti
Tadabhyadravattasmāttirōdadhē ॥11॥

Sa tasminnēvākāśē striyamājagāma bahuśōbhamānāmumām̐
Haimavatīṁ tām̐hōvāca kimētadyakṣamiti ॥12॥

॥ Iti kēnōpaniṣadi tr̥tīyaḥ khaṇḍaḥ ॥

Sā brahmēti hōvāca brahmaṇō vā ētadvijayē mahīyadhvamiti
Tatō haiva vidāñcakāra brahmēti ॥1॥

Tasmādvā ētē dēvā
Hyēnannēdiṣṭhaṁ pasparśustē hyēnatprathamō vidāñcakāra brahmēti ॥2॥

Tasmādvā indrō̕titarāmivān'yāndēvān
Sahyēnannēdiṣṭhaṁ pasparśa sa hyēnatprathamō vidāñcakāra brahmēti ॥3॥

Tasyaiṣa ādēśō yadētadvidyutō vyadyutadā3nitīn n'yamīmiṣadā3
Ityadhidaivatam ॥4॥

Athādhyātmaṁ yaddētadgacchatīva ca manō̕nēna
Caitadupasmaratyabhīkṣṇam̐ saṅkalpaḥ ॥5॥

Tad'dha tadvanaṁ nāma tadvanamityupāsitavyaṁ sa ya ētadēvaṁ vēdābhi
Hainam̐ sarvāṇi bhūtāni sanvāñchanti ॥6॥

Upaniṣadaṁ bhō brūhītyuktā ta upaniṣadbrāhmīṁ vāva ta
Upaniṣadamabrūmēti ॥7॥

Tasai tapō damaḥ karmēti pratiṣṭhā vēdāḥ sarvāṅgāni
Satyamāyatanam ॥8॥

Yō vā ētāmēvaṁ vēdāpahatya pāpmānamanantē svargē
Lōkē jyēyē pratitiṣṭhati pratitiṣṭhati ॥9॥

॥ Iti kēnōpaniṣadi caturthaḥ khaṇḍaḥ ॥

Auṃ āpyāyantu mamāṅgāni vākprāṇaścakṣuḥ
Śrōtramathō balamindriyāṇi ca sarvāṇi।
Sarvaṁ brahmaupaniṣadaṁ
Mā̕haṁ brahma nirākuryāṁ mā mā brahma
Nirākarōdanirākaraṇamastvanirākaraṇaṁ mē̕stu।
Tadātmani niratē ya
Upaniṣatsu dharmāstē mayi santu tē mayi santu।

Auṃ śāntiḥ śāntiḥ śāntiḥ॥

॥ Iti kēnōpaniṣad ॥

PORTUGÊS:

"Que a quietude desça sobre os meus membros,
Minha fala, meu fôlego, meus olhos, meus ouvidos;
Que todos os meus sentidos se tornem claros e fortes.
Que Brahman se mostre a mim.
Que eu jamais negue Brahman, e nem Brahman a mim.
Eu com ele e ele comigo-possamos morar sempre juntos.
Que seja revelada a mim,
Que sou dedicado a Brahman,
A sagrada verdade dos Upanishads."

OM... Paz-paz-paz

Primeira parte:

Por quem é dirigida a mente para que ela pense?
Por quem foi comandado o primeiro movimento do sopro vital?
Por quem é impelida estas palavras faladas?
Que ser radiante está por trás do olho e da orelha?
O Eu é a audição do ouvido orelha, o pensamento da mente, a voz da fala, a vida da respiração, e a visão do olho.
Ao abandonarem a falsa identificação do Eu com os sentidos, ao deixarem esse mundo, os sábios conhecem a imortalidade.
Ao Eu o olho não vai, nem a fala, nem a mente.
Nós não o conhecemos, nós não podemos ensiná-lo.
Realmente, Ele é diferente do conhecido, e também está além do desconhecido.
Assim os sábios nos ensinaram.
Aquilo que não é expressado através da fala, mas é por Ele que a fala é expressada: saiba que é Brahman. Deus não é o ser que é adorado pelos homens.
Aquilo que não é pensado pela mente, mas por qual a mente pensa: saiba que é Brahman. Deus não é o ser que é adorado pelos homens.
Aquilo que não é visto pelo olho, mas por qual o olho vê: saiba que é Brahman. Deus não é o ser que é adorado pelos homens.
Aquilo que não é ouvido pelo ouvido, mas por qual o ouvido ouve: saiba que é Brahman. Deus não é o ser que é adorado pelos homens.
Aquilo que não é respirado pela respiração, mas por qual a respiração respira:
saiba que é Brahman. Deus não é o ser que é adorado pelos homens.

Segunda parte:

Se você pensa que o conhece, você só o compreende ligeiramente.
O que você acha ser Brahman em vosso Eu, o que pensais ser Brahman nos deuses, não é Brahman. Deves procurar a verdade de Brahman.
Não posso dizer que o conheço.
Também não posso dizer que não o conheço.
O verdadeiro conhecedor é o que compreende o espírito das palavras: "Eu nem sei que não o conheço!"
Aquele que pensa conhecê-lo, não o conhece.
Para o tolo Ele é conhecido; Mas o sábio sabem que Ele está além do conhecimento.
Aquele que é despertado pelo conhecimento de Brahman, tem o verdadeiro saber, e, então, encontra a imortalidade.
Pela conhecimento de Brahman, vem o poder; pelo conhecimento de Brahman conquista-se a morte!
Se uma pessoa o perceber ainda enquanto vive é abençoado.
Se não o conhecer ainda enquanto vive, então há grande perda.
Ao partirem desse mundo, os sábios percebem a identidade de Brahman em todos os seres, alcançando a imortalidade.

Terceira parte:

Certa vez, os deuses obtiveram uma vitória sobre os demônios, e nesta vitória os deuses estavam orgulhosos, dizendo, " Nossa é a vitória, nossa é a grandeza ".

Brahman observou o orgulho e apareceu diante deles, e eles não souberam o que era este espírito.

Eles disseram a Agni, " Ó o que tudo sabe, descubra para nós o que é este espírito! ".

"Assim seja ", respondeu Agni.

Brahman se adiantou e lhe perguntou: " Quem é você? "

" Eu sou Agni. Sou o que tudo sabe, o deus do fogo."

" Que poder está em você?", perguntou Brahman.

" Eu posso queimar todas as coisas sobre Terra ", respondeulhe Agni.

Brahman colocou uma palha ante ele e lhe ordenou: " Queime isto ".

Agni caiu sobre a palha com toda a velocidade, mas não pôde queima-la.
Voltando para junto dos deuses, Agni falou: " Eu não pude descobrir o que este espírito é ".

Então eles disseram a Vayu, " Ó Vayu, descubra para nós o que é este ".

" Assim seja ", disse Vayu.

Brahman se adiantou e lhe perguntou: " Quem é você? "

" Eu sou Vayu, " disse ele. " Eu sou ar que se expande no espaço ".

" Que poder está em você?", perguntou Brahman.

" Eu posso soprar tudo o que há sobre a Terra ", respondeu Vayu.

Colocando uma palha ante ele, Brahman disse:" Sopre isto ".

Vayu caiu com toda a velocidade sobre a palha, mas não pôde sopra-la.
Então Vayu retornou para junto dos deuses e disse: " Eu não pude descobrir o que este é espírito ".

Então eles disseram a Indra, " Ó doador da riqueza, descubra para nós o que é este espírito ".

" Assim seja", respondeu-lhes.

Brahman se adiantou e desapareceu na frente de Indra.
Na mesma região do céu, Indra se encontrou com uma mulher muito bonita,
Era Uma, a Mãe Divina, filha das montanhas nevadas.
Indra perguntou-lhe: " Quem era o espírito que apareceu diante de nós?".

Quarta parte:

Ela respondeu, " Este é Brahman, foi através Dele e não de vocês, que derrotaram os demônios."

Então Indra soube quem era Deus.
Então estes deuses, Agni, Vayu, e Indra, ultrapassaram os outros deuses, porque eles vieram mais próximos ao toque de Brahman e primeiro souberam o que é Deus.
Então Indra ultrapassou todos os outros deuses, porque ele veio mais próximo ao toque de Brahman e foi o primeiro a saber o que era Deus.
Dai surge o ensinamento referente à Natureza:
Seja no raio que flameja adiante ou no piscar do olho, o poder que aparece é o poder de Brahman.
Agora o ensinamento em relação ao homem:
Através do poder de Brahman a mente se movimenta, pensa.
Por esse motivo um homem deve meditar em Brahman dia e noite.
Ele é chamado " O prêmio ".
E como um prêmio deve ser venerado.
Quem o conhece é venerado por todos os seres.
Você me pediu que explicasse a doutrina mística.
A doutrina mística foi explicada a você.
Disciplina, restrição, e trabalho são sua fundação.
Os Vedas são todos seus membros.
Verdade é sua casa.
Quem a conhece, supera os pecados e é firmemente estabelecido no Eterno, o Supremo - sim, firmemente estabelecido.

"Que a quietude desça sobre os meus membros,
Minha fala, meu fôlego, meus olhos, meus ouvidos;
Que todos os meus sentidos se tornem claros e fortes.
Que Brahman se mostre a mim.
Que eu jamais negue Brahman, e nem Brahman a mim.
Eu com ele e ele comigo-possamos morar sempre juntos.
Que seja revelada a mim,
Que sou dedicado a Brahman,
A sagrada verdade dos Upanishads."

OM... Paz-paz-paz

ll Fim do Kena Upanishad ll


✪ ✪ ✪ ✪ ✪ ✪ ✪ ✪ ✪ ✪ ✪ ✪ ✪ ✪ ✪ ✪ ✪ ✪ ✪ ✪ ✪


Umā dēvi - The Goddess that appears in the form of light.

ॐ ह्रीं उमाये नमः ।
Auṃ hrīṁ umāyē namaḥ ।

Umā meaning 'light'. She is an ancient Mountain-goddess who imparts the vital virtue of balance to humanity. She has always been depicted as a beauty with benign power. Umā is one aspect of the Great Goddess known as Devi ("the Goddess"). She is seen as a divinity in her own right. The Goddess Sati and Parvati are the avatars of Goddess Umā. And it is in itself a form of light of Adi Parashakti Devi

It is said that Umā, looking at Shiva in despair for Sati's death (your avatar), took pity on His endless grief and revealed herself as Parvati, to comfort Him

A tale about of the light that represents the goddess Umā is narrated in the Kena Upanishad (3.12) that contains a goddess called Umā-Haimavatī (the brightness of the snow mountain). She appears as the shakti, or essential power, of the Supreme Brahman.

केन उपनिषद् ● Kēna upaniṣad

SANSKRIT:

॥ 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 ॥

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

श्रोत्रस्य श्रोत्रं मनसो मनो यद्वाचो ह वाचं
स उ प्राणस्य प्राणः चक्षुषश्चक्षुः |
अतिमुच्य धीराःप्रेत्यास्माल्लोकादमृता भवन्ति ॥ २ ॥

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

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

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

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

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

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

यत्प्राणेन न प्राणिति येन प्राणः प्रणीयते ।
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ ९ ॥

॥ इति केनोपनिषदि प्रथमः खण्डः ॥

यदि मन्यसे सुवेदेति दहरमेवापि
नूनं त्वं वेत्थ ब्रह्मणो रूपम् ।
यदस्य त्वं यदस्य देवेष्वथ नु
मीमाँस्येमेव ते मन्ये विदितम् ॥ १ ॥

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

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

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

इह चेदवेदीदथ सत्यमस्ति
न चेदिहावेदीन्महती विनष्टिः ।
भूतेषु भूतेषु विचित्य धीराः
प्रेत्यास्माल्लोकादमृता भवन्ति ॥ ५ ॥

॥ इति केनोपनिषदि द्वितीयः खण्डः ॥

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

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

तेऽग्निमब्रुवन् जातवेद एतद्विजानीहि
किमिदं यक्षमिति तथेति ॥ ३ ॥

तदभ्यद्रवत्तमभ्यवदत्कोऽसीत्यग्निर्वा
अहमस्मीत्यब्रवीज्जातवेदा वा अहमस्मीति ॥ ४ ॥

तस्मिँस्त्वयि किं वीर्यमित्यपीदँ सर्वं
दहेयं यदिदं पृथिव्यामिति ॥ ५ ॥

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

अथ वायुमब्रुवन्वायवेतद्विजानीहि
किमेतद्यक्षमिति तथेति ॥ ७ ॥

तदभ्यद्रवत्तमभ्यवदत्कोऽसीति वायुर्वा
अहमस्मीत्यब्रवीन्मातरिश्वा वा अहमस्मीति ॥ ८ ॥

तस्मिँस्त्वयि किं वीर्यमित्यपीदँ
सर्वमाददीय यदिदं पृथिव्यामिति ॥ ९ ॥

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

अथेन्द्रमब्रुवन्मघवन्नेतद्विजानीहि किमेतद्यक्षमिति तथेति
तदभ्यद्रवत्तस्मात्तिरोदधे ॥ ११ ॥

स तस्मिन्नेवाकाशे स्त्रियमाजगाम बहुशोभमानामुमाँ
हैमवतीं ताँहोवाच किमेतद्यक्षमिति ॥ १२ ॥

 ॥ इति केनोपनिषदि तृतीयः खण्डः ॥

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

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

तस्माद्वा इन्द्रोऽतितरामिवान्यान्देवान्
सह्येनन्नेदिष्ठं पस्पर्श स ह्येनत्प्रथमो विदाञ्चकार ब्रह्मेति ॥ ३ ॥

तस्यैष आदेशो यदेतद्विद्युतो व्यद्युतदा३nइतीन् न्यमीमिषदा३
इत्यधिदैवतम् ॥ ४ ॥

अथाध्यात्मं यद्देतद्गच्छतीव च मनोऽनेन
चैतदुपस्मरत्यभीक्ष्णँ सङ्कल्पः ॥ ५ ॥

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

उपनिषदं भो ब्रूहीत्युक्ता त उपनिषद्ब्राह्मीं वाव त
उपनिषदमब्रूमेति ॥ ७ ॥

तसै तपो दमः कर्मेति प्रतिष्ठा वेदाः सर्वाङ्गानि
सत्यमायतनम् ॥ ८ ॥

यो वा एतामेवं वेदापहत्य पाप्मानमनन्ते स्वर्गे
लोके ज्येये प्रतितिष्ठति प्रतितिष्ठति ॥ ९ ॥

॥ इति केनोपनिषदि चतुर्थः खण्डः ॥

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

ॐ शान्तिः शान्तिः शान्तिः ॥

॥ इति केनोपनिषद् ॥

TRANSLITERATION:

॥ Atha kēnōpaniṣat ॥

Auṃ āpyāyantu mamāṅgāni vākprāṇaścakṣuḥ
Śrōtramathō balamindriyāṇi ca sarvāṇi।
Sarvaṁ brahmaupaniṣadaṁ
Mā̕haṁ brahma nirākuryāṁ mā mā brahma
Nirākarōdanirākaraṇamastvanirākaraṇaṁ mē̕stu।
Tadātmani niratē ya
Upaniṣatsu dharmāstē mayi santu tē mayi santu।

Auṃ śāntiḥ śāntiḥ śāntiḥ॥

Auṃ kēnēṣitaṁ patati prēṣitaṁ manaḥ
Kēna prāṇaḥ prathamaḥ praiti yuktaḥ।
Kēnēṣitāṁ vācamimāṁ vadanti
Cakṣuḥ śrōtraṁ ka u dēvō yunakti ॥1॥

Śrōtrasya śrōtraṁ manasō manō yadvācō ha vācaṁ
Sa u prāṇasya prāṇaḥ cakṣuṣaścakṣuḥ।
Atimucya dhīrāḥprētyāsmāllōkādamr̥tā bhavanti ॥2॥

Na tatra cakṣurgacchati na vāggacchati nō manaḥ।
Na vidmō na vijānīmō yathaitadanuśiṣyāt ॥3॥

An'yadēva tadviditādathō aviditādadhi।
Iti śuśruma pūrvēṣāṁ yē nastadvyācacakṣirē ॥4॥

Yadvācā̕nabhyuditaṁ yēna vāgabhyudyatē।
Tadēva brahma tvaṁ vid'dhi nēdaṁ yadidamupāsatē ॥5॥

Yanmanasā na manutē yēnāhurmanō matam।
Tadēva brahma tvaṁ vid'dhi nēdaṁ yadidamupāsatē ॥6॥

Yaccakṣuṣā na paśyati yēna cakṣūm̐ṣi paśyati।
Tadēva brahma tvaṁ vid'dhi nēdaṁ yadidamupāsatē ॥7॥

Yacchrōtrēṇa na śr̥ṇōti yēna śrōtramidaṁ śrutam।
Tadēva brahma tvaṁ vid'dhi nēdaṁ yadidamupāsatē ॥8॥

Yatprāṇēna na prāṇiti yēna prāṇaḥ praṇīyatē।
Tadēva brahma tvaṁ vid'dhi nēdaṁ yadidamupāsatē ॥9॥

॥ Iti kēnōpaniṣadi prathamaḥ khaṇḍaḥ ॥

Yadi man'yasē suvēdēti daharamēvāpi
Nūnaṁ tvaṁ vēt'tha brahmaṇō rūpam।
Yadasya tvaṁ yadasya dēvēṣvatha nu
Mīmām̐syēmēva tē man'yē viditam ॥1॥

Nāhaṁ man'yē suvēdēti nō na vēdēti vēda ca।
Yō nastadvēda tadvēda nō na vēdēti vēda ca ॥2॥

Yasyāmataṁ tasya mataṁ mataṁ yasya na vēda saḥ।
Avijñātaṁ vijānatāṁ vijñātamavijānatām ॥3॥

Pratibōdhaviditaṁ matamamr̥tatvaṁ hi vindatē।
Ātmanā vindatē vīryaṁ vidyayā vindatē̕mr̥tam ॥4॥

Iha cēdavēdīdatha satyamasti
Na cēdihāvēdīnmahatī vinaṣṭiḥ।
Bhūtēṣu bhūtēṣu vicitya dhīrāḥ
Prētyāsmāllōkādamr̥tā bhavanti ॥5॥

॥ Iti kēnōpaniṣadi dvitīyaḥ khaṇḍaḥ ॥

Brahma ha dēvēbhyō vijigyē tasya ha brahmaṇō
Vijayē dēvā amahīyanta ॥1॥

Ta aikṣantāsmākamēvāyaṁ vijayō̕smākamēvāyaṁ mahimēti।
Tad'dhaiṣāṁ vijajñau tēbhyō ha prādurbabhūva tanna vyajānata
Kimidaṁ yakṣamiti ॥2॥

Tē̕gnimabruvan jātavēda ētadvijānīhi
Kimidaṁ yakṣamiti tathēti ॥3॥

Tadabhyadravattamabhyavadatkō̕sītyagnirvā
Ahamasmītyabravījjātavēdā vā ahamasmīti ॥4॥

Tasmim̐stvayi kiṁ vīryamityapīdam̐ sarvaṁ
Dahēyaṁ yadidaṁ pr̥thivyāmiti ॥5॥

Tasmai tr̥ṇaṁ nidadhāvētaddahēti।
Tadupaprēyāya sarvajavēna tanna śaśāka dagdhuṁ sa tata ēva
Nivavr̥tē naitadaśakaṁ vijñātuṁ yadētadyakṣamiti ॥6॥

Atha vāyumabruvanvāyavētadvijānīhi
Kimētadyakṣamiti tathēti ॥7॥

Tadabhyadravattamabhyavadatkō̕sīti vāyurvā
Ahamasmītyabravīnmātariśvā vā ahamasmīti ॥8॥

Tasmim̐stvayi kiṁ vīryamityapīdam̐
Sarvamādadīya yadidaṁ pr̥thivyāmiti ॥9॥

Tasmai tr̥ṇaṁ nidadhāvētadādatsvēti
Tadupaprēyāya sarvajavēna tanna śaśākādatum |
Sa tata ēva nivavr̥tē naitadaśakaṁ vijñātuṁ yadētadyakṣamiti ॥10॥

Kimētadyakṣamiti tathēti
Tadabhyadravattasmāttirōdadhē ॥11॥

Sa tasminnēvākāśē striyamājagāma bahuśōbhamānāmumām̐
Haimavatīṁ tām̐hōvāca kimētadyakṣamiti ॥12॥

॥ Iti kēnōpaniṣadi tr̥tīyaḥ khaṇḍaḥ ॥

Sā brahmēti hōvāca brahmaṇō vā ētadvijayē mahīyadhvamiti
Tatō haiva vidāñcakāra brahmēti ॥1॥

Tasmādvā ētē dēvā
Hyēnannēdiṣṭhaṁ pasparśustē hyēnatprathamō vidāñcakāra brahmēti ॥2॥

Tasmādvā indrō̕titarāmivān'yāndēvān
Sahyēnannēdiṣṭhaṁ pasparśa sa hyēnatprathamō vidāñcakāra brahmēti ॥3॥

Tasyaiṣa ādēśō yadētadvidyutō vyadyutadā3nitīn n'yamīmiṣadā3
Ityadhidaivatam ॥4॥

Athādhyātmaṁ yaddētadgacchatīva ca manō̕nēna
Caitadupasmaratyabhīkṣṇam̐ saṅkalpaḥ ॥5॥

Tad'dha tadvanaṁ nāma tadvanamityupāsitavyaṁ sa ya ētadēvaṁ vēdābhi
Hainam̐ sarvāṇi bhūtāni sanvāñchanti ॥6॥

Upaniṣadaṁ bhō brūhītyuktā ta upaniṣadbrāhmīṁ vāva ta
Upaniṣadamabrūmēti ॥7॥

Tasai tapō damaḥ karmēti pratiṣṭhā vēdāḥ sarvāṅgāni
Satyamāyatanam ॥8॥

Yō vā ētāmēvaṁ vēdāpahatya pāpmānamanantē svargē
Lōkē jyēyē pratitiṣṭhati pratitiṣṭhati ॥9॥

॥ Iti kēnōpaniṣadi caturthaḥ khaṇḍaḥ ॥

Auṃ āpyāyantu mamāṅgāni vākprāṇaścakṣuḥ
Śrōtramathō balamindriyāṇi ca sarvāṇi।
Sarvaṁ brahmaupaniṣadaṁ
Mā̕haṁ brahma nirākuryāṁ mā mā brahma
Nirākarōdanirākaraṇamastvanirākaraṇaṁ mē̕stu।
Tadātmani niratē ya
Upaniṣatsu dharmāstē mayi santu tē mayi santu।

Auṃ śāntiḥ śāntiḥ śāntiḥ॥

॥ Iti kēnōpaniṣad ॥

ENGLISH:

"May my limbs, speech, Prana (life–force), sight, hearing, strength and all my senses, gain in vigor. All is the Brahman (Supreme Lord) of the Upanishads. May I never deny the Brahman. May the Brahman never deny me. May there be no denial of the Brahman. May there be no separation from the Brahman. May all the virtues declared in the sacred Upanishads be manifest in me, who am devoted to the Atman (Higher Self). May they be manifest in me."

OM! PEACE! PEACE! PEACE!

Part First

By whom commanded and directed does the mind go towards its objects? Commanded by whom does the life–force, the first (cause), move? At whose will do men utter speech? What power directs the eye and the ear? Thus the disciple approached the Master and inquired concerning the cause of life and human activity. Having a sincere longing for Truth he desired to know who really sees and hears, who actuates the apparent physical man. He perceived all about him the phenomenal world, the existence of which he could prove by his senses; but he sought to know the invisible causal world, of which he was now only vaguely conscious. Is mind all– pervading and all–powerful, or is it impelled by some other force, he asked. Who sends forth the vital energy, without which nothing can exist? The teacher replies:
It is the ear of the ear, the mind of the mind, the speech of the speech, the life of the life, the eye of the eye. The wise, freed (from the senses and from mortal desires), after leaving this world, become immortal. An ordinary man hears, sees, thinks, but he is satisfied to know only as much as can be known through the senses; he does not analyze and try to find that which stands behind the ear or eye or mind. He is completely identified with his external nature. His conception does not go beyond the little circle of his bodily life, which concerns the outer man only. He has no consciousness of that which enables his senses and organs to perform their tasks. There is a vast difference between the manifested form and That which is manifested through the form. When we know That, we shall not die with the body. One who clings to the senses and to things that are ephemeral, must die many deaths, but that man who knows the eye of the eye, the ear of the ear, having severed himself from his physical nature, becomes immortal. Immortality is attained when man transcends his apparent nature and finds that subtle, eternal and inexhaustible essence which is within him.
There the eye does not go, nor speech, nor mind. We do not know That; we do not understand how It can be taught. It is distinct from the known and also It is beyond the unknown. Thus we have heard from the ancient (teachers) who told us about It. These physical eyes are unable to perceive that subtle essence. Nor can it be expressed by finite language or known by finite intelligence, because it is infinite. Our conception of knowing finite things is to know their name and form; but knowledge of God must be distinct from such knowledge. This is why some declare God to be unknown and unknowable; because He is far more than eye or mind or speech can perceive, comprehend or express. The Upanishad does not say that He cannot be known. He is unknowable to man’s finite nature. How can a finite mortal apprehend the Infinite Whole? But He can be known by man’s God–like nature.
That which speech does not illumine, but which illumines speech: know that alone to be the Brahman (the Supreme Being), not this which people worship here.
That which cannot be thought by mind, but by which, they say, mind is able to think: know that alone to be the Brahman, not this which people worship here.
That which is not seen by the eye, but by which the eye is able to see: know that alone to be the Brahman, not this which people worship here.
That which cannot be heard by the ear, but by which the ear is able to hear: know that alone to be Brahman, not this which people worship here.
That which none breathes with the breath, but by which breath is in–breathed: know that alone to be the Brahman, not this which people worship here. Ordinarily we know three states of consciousness only,–waking, dreaming and sleeping. There is, however, a fourth state, the superconscious, which transcends these. In the first three states the mind is not clear enough to save us from error; but in the fourth state it gains such purity of vision that it can perceive the Divine. If God could be known by the limited mind and senses, then God–knowledge would be like any other knowledge and spiritual science like any physical science. He can be known, however, by the purified mind only. Therefore to know God, man must purify himself. The mind described in the Upanishads is the superconscious mind. According to the Vedic Sages the mind in its ordinary state is only another sense organ. This mind is limited, but when it becomes illumined by the light of the Cosmic Intelligence, or the “mind of the mind,” then it is able to apprehend the First Cause or That which stands behind all external activities.

Part Second

If thou thinkest “I know It well,” then it is certain that thou knowest but little of the Brahman (Absolute Truth), or in what form He (resideth) in the Devas (minor aspects of Deity). Therefore I think that what thou thinkest to be known is still to be sought after. Having given the definition of the real Self or Brahman, by which mortals are able to see, hear, feel and think, the teacher was afraid that the disciple, after merely hearing about It, might conclude that he knew It. So he said to him: “You have heard about It, but that is not enough. You must experience It. Mere intellectual recognition will not give you true knowledge of It. Neither can It be taught to you. The teacher can only show the way. You must find It for yourself.”
Knowledge means union between subject and object. To gain this union one must practice, theory cannot help us. The previous chapter has shown that the knowledge of Brahman is beyond sense–perception: “There the eye does not go, nor speech, nor mind.” “That is distinct from known and also It is beyond the unknown.” Therefore it was necessary for the teacher to remind the disciple that knowledge based on sense– perception or intellectual apprehension should not be confounded with supersensuous knowledge. Although the disciple had listened to the teacher with unquestioning mind and was intellectually convinced of the truth of his words, it was now necessary for him to prove by his own experience what he had heard. Guided by the teacher, he sought within himself through meditation the meaning of Brahman; and having gained a new vision, he approached the teacher once more.
The disciple said: I do not think I know It well, nor do I think that I do not know It. He among us who knows It truly, knows (what is meant by) “I know” and also what is meant by “I know It not.”
This appears to be contradictory, but it is not. In the previous chapter we learned that Brahman is “distinct from the known” and “beyond the unknown.” The disciple, realizing this, says: “So far as mortal conception is concerned, I do not think I know, because I understand that It is beyond mind and speech; yet from the higher point of view, I cannot say that I do not know; for the very fact that I exist, that I can seek It, shows that I know; for It is the source of my being. I do not know, however, in the sense of knowing the whole Infinite Ocean of existence.” The word knowledge is used ordinarily to signify acquaintance with phenomena only, but man must transcend this relative knowledge before he can have a clear conception of God. One who wishes to attain Soul–consciousness must rise above matter.
The observation of material science being confined to the sense plane, it ignores what is beyond. Therefore it must always be limited and subject to change. It discovered atoms, then it went further and discovered electrons, and when it had found the one, it had to drop the other; so this kind of knowledge can never lead to the ultimate knowledge of the Infinite, because it is exclusive and not inclusive. Spiritual science is not merely a question of mind and brain, it depends on the awakening of our latent higher consciousness.
He who thinks he knows It not, knows It. He who thinks he knows It, knows It not. The true knowers think they can never know It (because of Its infinitude), while the ignorant think they know It.
By this text the teacher confirms the idea that Brahman is unthinkable, because unconditioned. Therefore he says: He who considers It beyond thought, beyond sense– perception, beyond mind and speech, he alone has a true understanding of Brahman. They who judge a living being from his external form and sense faculties, know him not; because the real Self of man is not manifested in his seeing, hearing, speaking. His real Self is that within by which he hears and speaks and sees. In the same way he knows not Brahman who thinks he knows It by name and form. The arrogant and foolish man thinks he knows everything; but the true knower is humble. He says: “How can I know Thee, who art Infinite and beyond mind and speech?” In the last portion of the text, the teacher draws an impressive contrast between the attitude of the wise man who knows, but thinks he does not know; and that of the ignorant who does not know, but thinks he knows.
It (Brahman) is known, when It is known in every state of consciousness. (Through such knowledge) one attains immortality. By attaining this Self, man gains strength; and by Self–knowledge immortality is attained.
We have learned from the previous text that the Brahman is unknown to those whose knowledge is limited to sense experience; but He is not unknown to those whose purified intelligence perceives Him as the basis of all states of consciousness and the essence of all things. By this higher knowledge a man attains immortality, because he knows that although his body may decay and die, the subtle essence of his being remains untouched. Such an one also acquires unlimited strength, because he identifies himself with the ultimate Source. The strength which comes from one’s own muscle and brain or from one’s individual power must be limited and mortal and therefore cannot lift one beyond death; but through the strength which Atma–gnana or Self–knowledge gives, immortality is reached. Whenever knowledge is based on direct perception of this undying essence, one transcends all fear of death and becomes immortal.
If one knows It here, that is Truth; if one knows It not here, then great is his loss. The wise seeing the same Self in all beings, being liberated from this world, become immortal.

Part Third

The Brahman once won a victory for the Devas. Through that victory of the Brahman, the Devas became elated. They thought, “This victory is ours. This glory is ours.” Brahman here does not mean a personal Deity. There is a Brahma, the first person of the Hindu Trinity; but Brahman is the Absolute, the One without a second, the essence of all. There are different names and forms which represent certain personal aspects of Divinity, such as Brahma the Creator, Vishnu the Preserver and Siva the Transformer; but no one of these can fully represent the Whole. Brahman is the vast ocean of being, on which rise numberless ripples and waves of manifestation. From the smallest atomic form to a Deva or an angel, all spring from that limitless ocean of Brahman, the inexhaustible Source of life. No manifested form of life can be independent of its source, just as no wave, however mighty, can be independent of the ocean. Nothing moves without that Power. He is the only Doer. But the Devas thought: “This victory is ours, this glory is ours.”

The Brahman perceived this and appeared before them. They did not know what mysterious form it was.

They said to Fire: “O Jataveda (All–knowing)! Find out what mysterious spirit this is.” He said: “Yes.”

He ran towards it and He (Brahman) said to him: “Who art thou?” “I am Agni, I am Jataveda,” he (the Fire–god) replied.

Brahman asked: “What power resides in thee?” Agni replied: “I can burn up all whatsoever exists on earth.”

Brahman placed a straw before him and said: “Burn this.” He (Agni) rushed towards it with all speed, but was not able to burn it. So he returned from there and said (to the Devas): “I was not able to find out what this great mystery is.”

Then they said to Vayu (the Air–god): “Vayu! Find out what this mystery is.” He said: “Yes.”

He ran towards it and He (Brahman) said to him: “Who art thou?” “I am Vayu, I am Matarisva (traveller of Heaven),” he (Vayu) said.

Then the Brahman said: “What power is in thee?” Vayu replied: “I can blow away all whatsoever exists on earth.”

Brahman placed a straw before him and said: “Blow this away.” He (Vayu) rushed towards it with all speed, but was not able to blow it away. So he returned from there and said (to the Devas): “I was not able to find out what this great mystery is.”

Then they said to Indra: “O Maghavan (Worshipful One)! Find out what this mystery is.” He said: “Yes”; and ran towards it, but it disappeared before him.

Then he saw in that very space a woman beautifully adorned, Uma of golden hue, daughter of Haimavat (Himalaya). He asked: “What is this great mystery?” Here we see how the Absolute assumes concrete form to give knowledge of Himself to the earnest seeker. Brahman, the impenetrable mystery, disappeared and in His place appeared a personal form to represent Him. This is a subtle way of showing the difference between the Absolute and the personal aspects of Deity. The Absolute is declared to be unknowable and unthinkable, but He assumes deified personal aspects to make Himself known to His devotees. Thus Uma, daughter of the Himalaya, represents that personal aspect as the offspring of the Infinite Being; while the Himalaya stands as the symbol of the Eternal, Unchangeable One.

Part fourth

She (Uma) said: “It is Brahman. It is through the victory of Brahman that ye are victorious.” Then from her words, he (Indra) knew that it (that mysterious form) was Brahman. Uma replied to Indra, “It is to Brahman that you owe your victory. It is through His power that you live and act. He is the agent and you are all only instruments in His hands. Therefore your idea that ‘This victory is ours, this glory is ours,’ is based on ignorance.” At once Indra saw their mistake. The Devas, being puffed up with vanity, had thought they themselves had achieved the victory, whereas it was Brahman; for not even a blade of grass can move without His command.
Therefore these Devas,–Agni, Vayu and Indra–excel other Devas, because they came nearer to Brahman. It was they who first knew this spirit as Brahman.
Therefore Indra excels all other Devas, because he came nearest to Brahman, and because he first (before all others) knew this spirit as Brahman. Agni, Vayu and Indra were superior to the other Devas because they gained a closer vision; and they were able to do this because they were purer; while Indra stands as the head of the Devas, because he realized the Truth directly, he reached Brahman. The significance of this is that whoever comes in direct touch with Brahman or the Supreme is glorified.
Thus the teaching of Brahman is here illustrated in regard to the Devas. He dashed like lightning, and appeared and disappeared just as the eye winks. The teaching as regards the Devas was that Brahman is the only Doer. He had appeared before them in a mysterious form; but the whole of the unfathomable Brahman could not be seen in any definite form; so at the moment of vanishing, He manifested more of His immeasurable glory and fleetness of action by a sudden dazzling flash of light.
Next (the teaching) is regarding Adhyatman (the embodied Soul). The mind seems to approach Him (Brahman). By this mind (the seeker) again and again remembers and thinks about Brahman. Only by the mind can the seeker after knowledge approach Brahman, whose nature in glory and speed has been described as like unto a flash of lightning. Mind alone can picture the indescribable Brahman; and mind alone, being swift in its nature, can follow Him. It is through the help of this mind that we can think and meditate on Brahman; and when by constant thought of Him the mind becomes purified, then like a polished mirror it can reflect His Divine Glory.
That Brahman is called Tadvanam (object of adoration). He is to be worshipped by the name Tadvanam. He who knows Brahman thus, is loved by all beings. Brahman is the object of adoration and the goal of all beings. For this reason he should be worshipped and meditated upon as Tadvanam. Whoever knows Him in this aspect becomes one with Him, and serves as a clear channel through which the blessings of Brahman flow out to others. The knower of God partakes of all His lovable qualities and is therefore loved by all true devotees.
The disciple asked: O Master, teach me the Upanishad. (The teacher replied:) The Upanishad has been taught thee. We have certainly taught thee the Upanishad about Brahman.
The Upanishad is based on tapas (practice of the control of body, mind and senses), dama (subjugation of the senses), karma (right performance of prescribed actions). The Vedas are its limbs. Truth is its support.
He who knows this (wisdom of the Upanishad), having been cleansed of all sin, becomes established in the blissful, eternal and highest abode of Brahman, in the highest abode of Brahman.

"May my limbs, speech, Prana (life–force), sight, hearing, strength and all my senses, gain in vigor. All is the Brahman (Supreme Lord) of the Upanishads. May I never deny the Brahman. May the Brahman never deny me. May there be no denial of the Brahman. May there be no separation from the Brahman. May all the virtues declared in the sacred Upanishads be manifest in me, who am devoted to the Atman (Higher Self). May they be manifest in me."

OM! PEACE! PEACE! PEACE!

ll Here ends Kena Upanishad ll