Upanishads

Isha Upanishad (Īśā Upaniṣad) with commentaries of the famous Hindu Advaita Swāmī Shankara-Āchārya: The (Vedic) mantras (verses) beginning with Īśāvāsyam have not been utilised in karma (rituals etc.), for they serve to reveal the true nature of the Self, which is not an appendage to karma. The real nature of the Ātman consists in Its purity, sinlessness, oneness, eternity, incorporeity, omnipresence, etc.

*/ 7. yasminsarvāṇi bhūtānyātmaivābhūdvijānataḥ . tatra ko mohaḥ kaḥ śoka ekatvamanupaśyataḥ .. 7.. He who perceives all beings as the Self’ for him how can there be delusion or grief, when he sees this oneness (everywhere)? Yasmin vijānataḥ , when to the man who has realised, (Or—in the aforesaid Self of the man of realisation in which); sarvāṇi bhūtāni , all those beings; ātma eva

*/ 13. anyadevāhuḥ sambhavādanyadāhurasambhavāt . iti śuśruma dhīrāṇāṁ ye nastadvicacakṣire .. 13.. By the worship of the Unmanifested one end is attained; by the worship of the manifested, another. Thus we have heard from the wise men who taught us this. Anyat eva , a different result indeed; āhuḥ , they spoke of; sambhavāt , from sambhūti, the Manifested; the idea is that they spoke

Here you can read Kena Upanishad with commentaries of the famous Hindu Advaita Vedanta Swāmī Shankara-Ācārya (788-820) online. The Kena Upanishad belongs to the Talavakāra Brāhmaṇa of Sama Veda, giving the etymological roots of an alternate name of Talavakāra Upanishad for it, in ancient and medieval era Indian texts. The Kena Upanishad is also referred to as the Kenopanishad.

*/ 2. śrotrasya śrotraṁ manaso mano yad vāco ha vācaṁ sa u prāṇasya prāṇaḥ | cakṣuṣaścakṣuratimucya dhīrāḥ pretyāsmāllokādamṛtā bhavanti || 2 || 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.

*/ 4. anyadeva tadviditādatho aviditādadhi | iti śuśruma pūrveṣāṁ ye nastadvyācacakṣire || 4 || It (Brahman) 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. Anyat eva , different indeed; is tat , that, which is the topic discussed and which has been spoken of as the Ear etc.,

*/ PART II 1. yadi manyase suvedeti daharamevāpi nūnaṁ tvaṁ vettha brahmaṇo rūpam | yadasya tvaṁ yadasya deveṣvatha nu mīmāṁsyameva te manye viditam || 1 || 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

*/ 3. yasyāmataṁ tasya mataṁ mataṁ yasya na veda saḥ | avijñātaṁ vijānatāṁ vijñātamavijānatām || 3 || 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. To that knower of Brahman, yasya , to whom; amata

*/ PART III 1. brahma ha devebhyo vijigye tasya ha brahmaṇo vijaye devā amahīyanta || 1 || The Brahman once won a victory for the Devas. Through that victory of the Brahman, the Devas became elated. After hearing the text, “ unknown to those who know well, and known to those who do not know ” etc. (Ke. 11. 3), some people of dull intellect

*/ PART IV 1. sā brahmeti hovāca brahmaṇo vā etadvijaye mahīyadhvamiti tato haiva vidāṁcakāra brahmeti || 1 || She (Umā) 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. S ā , She; uvāca ha , said, “ Brahma iti , It was Brahman; Brahmaṇaḥ