Kena

Kena Upanishad is notable in its discussion of Brahman with attributes and without attributes, and for being a treatise on "purely conceptual knowledge". It asserts that the efficient cause of all the gods, symbolically envisioned as forces of nature, is Brahman.

First Section

Sent by whom does this mind fall like an arrow on its target?
Appointed by whom does the first Prana (life) proceed on its path?
By whom is this speech that humans speak?
Who is the god who has appointed Chakshu (eyes) and Karna (ears) in their actions?

He who is the hearing of our hearing, the mind of our mind, the speech behind our speech, He is the soul of our life and the eye of our eye.
Wise men reach beyond this and become free and after leaving this world they become immortal.

Neither the eye, nor the speech, nor the mind can go there. We neither know Him nor know how to teach Him; Because 'that' is other than the known; and beyond the unknown; 'He' is like this we have heard from the ancestors who have explained that 'Paratattva' for our understanding.

'That' which cannot be expressed by speech, through which speech is expressed, 'that' you know as 'Brahman', not that which is worshiped by men here.

'He' who does not contemplate through the mind, 'That' by whom the mind itself becomes the object of contemplation, 'that' you know as 'Brahman', and not that which is worshiped by men here.

'He' who does not see through the eye, 'He' through whom one sees the act of seeing with the eye, 'that' you know as 'Brahman', and not that which men worship here.

'He' who does not hear through the Srotra (ear), 'He' through whom the action of this Srotra is heard, 'that' you know as 'Brahman', and not that which men worship here.

'He' who does not breathe through the breath, through whom the life-air is carried forward on its own path, 'that' you know as 'Brahman'.

Krishjan
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