When we think, who is it that thinks? When we talk, who is it that speaks?

Upanishad means “at the feet of”. These works represent the Vedanta, the final lessons of the Veda. These are the parting words of wisdom from the master to the pupil as they embark on their journey of life. Kena means “by whom”. In the Vedic tradition, the search for the divine starts from within, not without. The first half of this Upanishad explores what is it that drives our mind. In many ways this Upanishad is fascinating because it pinpoints some of the areas that Artificial Intelligence has found challenging.

Indeed, it is interestingly different from our modern perspective. Unlike assuming that the world is random and that we are the intelligent ones trying to make sense of it, it says the opposite. That there is an inherent order that we ourselves tap into, that our own intelligence reflects a larger one - like words that find meaning because what they represent has meaning. Perhaps therein lies the path to AI, our programs may too one day learn at the feet of the same teacher.

The second half is a parable.

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

keneṣitaṃ patati preṣitaṃ manaḥ kena prāṇaḥ prathamaḥ praiti yuktaḥ |
keneṣitāṃ vācamimāṃ vadanti cakṣuḥ śrotraṃ ka u devo yunakti ||

By whom aimed does our mind strike (like an arrow),
With whom conjoined do we take our first breath,
Through whose will does our speech find its expression,
Our sight, our hearing, with which God are they united?

श्रोत्रस्य श्रोत्रं मनसो मनो यद् वाचो ह वाचं स उ प्राणस्य प्राणः ।
चक्षुषश्चक्षुरतिमुच्य धीराः प्रेत्यास्माल्लोकादमृता भवन्ति ॥ २ ॥

śrotrasya śrotraṃ manaso mano yad vāco ha vācaṃ sa u prāṇasya prāṇaḥ |
cakṣuṣaścakṣuratimucya dhīrāḥ pretyāsmāllokādamṛtā bhavanti || 2 ||

It is the hearing of our hearing, the mind of our mind,
The speech in our speech, the breath within our breath,
And the sight of our eyes, so say the Wise,
Who after death have become immortal.

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

na tatra cakṣurgacchati na vāggacchati no manaḥ |
na vidmo na vijānīmo yathaitadanuśiṣyāt || 3 ||

There the eye does not go, not speech, nor mind,
We do not know it nor do we understand it, so how do we explain it.

अन्यदेव तद्विदितादथो अविदितादधि ।
इति शुश्रुम पूर्वेषां ये नस्तद् व्याचचक्षिरे ॥ ४ ॥

anyadeva tadviditādatho aviditādadhi |
iti śuśruma pūrveṣāṃ ye nastad vyācacakṣire || 4 ||

It is different from what is known, it lies above the unknown,
So we have heard from the ancestors who taught us of That.

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

yadvācā'nabhyuditaṃ yena vāgabhyudyate |
tadeva brahma tvaṃ viddhi nedaṃ yadidamupāsate || 5 ||

That which cannot be expressed by words but that through which our words find expression,
Know that to be the Brahman, not what one seeks after here.

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

yanmanasā na manute yenāhurmano matam |
tadeva brahma tvaṃ viddhi nedaṃ yadidamupāsate || 6 ||

That which does not think with the mind, yet that through which our mind finds its thought,
Know that to be the Brahman, not what one seeks after here.

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

yaccakṣuṣā na paśyati yena cakṣūँṣi paśyati |
tadeva brahma tvaṃ viddhi nedaṃ yadidamupāsate || 7 ||

That which does not see with eyes but that through which our eyes finds its sight,
Know that to be the Brahman, not what one seeks after here.

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

yacchrotreṇa na śa‍्ṛṇoti yena śrotramidaṃ śrutam |
tadeva brahma tvaṃ viddhi nedaṃ yadidamupāsate || 8 ||

That which does not hear with ears but that through which our ears finds its hearing,
Know that to be the Brahman, not what one seeks after here.

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

yatprāṇena na prāṇiti yena prāṇaḥ praṇīyate |
tadeva brahma tvaṃ viddhi nedaṃ yadidamupāsate || 9 ||

That which does not breathe with breath but that through which our breath finds its life,
Know that to be the Brahman, not what one seeks after here.

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

yadi manyase suvedeti dabhramevāpi nūnaṃ tvaṃ vettha brahmaṇo rūpam |
yadasya tvaṃ yadasya deveṣvatha nu mīmāँsyameva te manye viditam || 1 ||

If you think you know It well,
Little do you know the form of the Brahman.
Of It that which is in you and that which is in God,
This you must discern, I think it is knowable.

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

nāhaṃ manye suvedeti no na vedeti veda ca |
yo nastadveda tadveda no na vedeti veda ca || 2 ||

I do not think I know It well, but nor is It unknown to me,
Those of us who know It know that, that It is not unknown to them.

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

yasyāmataṃ tasya mataṃ mataṃ yasya na veda saḥ |
avijñātaṃ vijānatāṃ vijñātamavijānatām || 3 ||

By not thinking It is thought, and by thinking It cannot be known.
By not discerning It is discerned, and by cognizing It cannot be comprehended.

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

pratibodhaviditaṃ matamamṛtatvaṃ hi vindate |
ātmanā vindate vīryaṃ vidyayā vindate'mṛtam || 4 ||

Mind, Awake in Its knowledge, will find immortality,
Through the Self one finds vigour, and through Knowledge, immortality.

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

iha cedavedīdatha satyamasti na cedihāvedīnmahatī vinaṣṭiḥ |
bhūteṣu bhūteṣu vicitya dhīrāḥ pretyāsmāllokādamṛtā bhavanti || 5 ||

If one comes to Its knowledge here, one finds true being,
If one does not, then the loss is truly great.
The Wise perceive That in all of existence,
And after death become immortal.

ब्रह्म ह देवेभ्यो विजिग्ये तस्य ह ब्रह्मणो विजये देवा अमहीयन्त ।
त ऐक्षन्तास्माकमेवायं विजयोऽस्माकमेवायं महिमेति ॥ १ ॥

brahma ha devebhyo vijigye tasya ha brahmaṇo vijaye devā amahīyanta |
ta aikṣantāsmākamevāyaṃ vijayo'smākamevāyaṃ mahimeti || 1 ||

Once the Brahman obtained victory for the Devas, the Devas became esteemed.
They began to think that “It is our victory, it is our greatness”.

तद्धैषां विजज्ञौ तेभ्यो ह प्रादुर्बभूव तन्न व्यजानत किमिदं यक्षमिति ॥ २ ॥

taddhaiṣāṃ vijajñau tebhyo ha prādurbabhūva tanna vyajānata kimidaṃ yakṣamiti || 2 ||

Knowing their thought That appeared before them, they did not know where this Yaksha had come from.

तेऽग्निमब्रुवञ्जातवेद एतद्विजानीहि किमिदं यक्षमिति तथेति ॥ ३ ॥

te'gnimabruvañjātaveda etadvijānīhi kimidaṃ yakṣamiti tatheti || 3 ||

They said to Agni (Fire), “You who knows all, find out who this Yaksha is”. “Yes indeed” said Agni.

तदभ्यद्रवत्तमभ्यवदत्कोऽसीत्यग्निर्वा अहमस्मीत्यब्रवीज्जातवेदा वा अहमस्मीति ॥ ४ ॥

tadabhyadravattamabhyavadatko'sītyagnirvā ahamasmītyabravījjātavedā vā ahamasmīti || 4 ||

He rushed to That and asked “Who are you? I am Agni, the Jataveda (one one who knows all)”.

तस्मिꣳस्त्वयि किं वीर्यमित्यपीदꣳ सर्वं दहेयं यदिदं पृथिव्यामिति ॥ ५ ॥

tasmiꣳstvayi kiṃ vīryamityapīdaꣳ sarvaṃ daheyaṃ yadidaṃ pṛthivyāmiti || 5 ||

“You are of such fame, indeed what is your power?” asked the Yaksha. “I can burn anything that exists on this earth”.

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

tasmai tṛṇaṃ nidadhāvetaddaheti
tadupapreyāya sarvajavena tanna śaśāka dagdhuṃ sa tata eva
nivavṛte naitadaśakaṃ vijñātuṃ yadetadyakṣamiti || 6 ||

Putting a blade of grass before him, That asked him to burn it.
(Agni) with all his might tried to burn it but was not able to.
Returning, said he was not able to learn who the Yaksha was.

अथ वायुमब्रुवन्वायवेतद्विजानीहि किमेतद्यक्षमिति तथेति ॥ ७ ॥

atha vāyumabruvanvāyavetadvijānīhi kimetadyakṣamiti tatheti || 7 ||

Then said to Vayu (Wind), “O Vayu, find out who this Yaksha is”. “Yes indeed” said Vayu.

तदभ्यद्रवत्तमभ्यवदत्कोऽसीति वायुर्वा अहमस्मीत्यब्रवीन्मातरिश्वा वा अहमस्मीति ॥ ८ ॥

tadabhyadravattamabhyavadatko'sīti vāyurvā ahamasmītyabravīnmātariśvā vā ahamasmīti || 8 ||

He rushed to That and asked “Who are you? I am Vayu, the famous Matarishvan am I”.

तस्मिँस्त्वयि किं वीर्यमित्यपीदँ सर्वमाददीय यदिदं पृथिव्यामिति ॥ ९ ॥

tasmiँstvayi kiṃ vīryamityapīdaँ sarvamādadīya yadidaṃ pṛthivyāmiti || 9 ||

“You are of such fame, indeed what is your power?” asked the Yaksha. “I can obtain anything that exists on this earth”.

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

tasmai tṛṇaṃ nidadhāvetadādatsveti
tadupapreyāya sarvajavena tanna śaśākādātuṃ sa tata eva
nivavṛte naitadaśakaṃ vijñātuṃ yadetadyakṣamiti || 10 ||

Putting a blade of grass before him, That asked him to take it.
(Vayu) with all his might tried to take it but was not able to.
Returning, said he was not able to learn who the Yaksha was.

अथेन्द्रमब्रुवन्मघवन्नेतद्विजानीहि किमेतद्यक्षमिति तथेति तदभ्यद्रवत्तस्मात्तिरोदधे ॥ ११ ॥

athendramabruvanmaghavannetadvijānīhi kimetadyakṣamiti tatheti tadabhyadravattasmāttirodadhe || 11 ||

Then said to Indra, “O Maghavan, find out who this Yaksha is”. “Yes indeed” said Indra and rushed to That but It disappeared.

स तस्मिन्नेवाकाशे स्त्रियमाजगाम बहुशोभमानामुमाँ हैमवतीं ताँहोवाच किमेतद्यक्षमिति ॥ १२ ॥

sa tasminnevākāśe striyamājagāma bahuśobhamānāmumāँ haimavatīṃ tāँhovāca kimetadyakṣamiti || 12 ||

Then in that sky came a woman of great beauty, daughter of Himavat, Uma (Durga) came. He asked her “Who was that Yaksha?”

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

sā brahmeti hovāca brahmaṇo vā etadvijaye mahīyadhvamiti
tato haiva vidāñcakāra brahmeti || 1 ||

She replied “It is Brahman, it is through Brahman’s victory that you have attained glory.”
From that he knew It was the Brahman.

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

tasmādvā ete devā atitarāmivānyāndevānyadagnirvāyurindraste
hyenannediṣṭhaṃ pasparśuste hyenatprathamo vidāñcakāra brahmeti || 2 ||

So Indra, Agni, Vayu excelled all others, for they came closest to touch
and were the first to know The Brahman.

तस्माद्वा इन्द्रोऽतितरामिवान्यान्देवान्स
ह्येनन्नेदिष्ठं पस्पर्श स ह्येनत्प्रथमो विदाञ्चकार ब्रह्मेति ॥ ३ ॥

tasmādvā indro'titarāmivānyāndevānsa
hyenannediṣṭhaṃ pasparśa sa hyenatprathamo vidāñcakāra brahmeti || 3 ||

So Indra excelled all others, for he came closest to touch
and he first knew It was the Brahman.

तस्यैष आदेशो यदेतद्विद्युतो व्यद्युतदा३
इतीन् न्यमीमिषदा३ इत्यधिदैवतम् ॥ ४ ॥

tasyaiṣa ādeśo yadetadvidyuto vyadyutadā3
itīn nyamīmiṣadā3 ityadhidaivatam || 4 ||

Its instruction is “That like a lightning flash, a wink of the eye, so it is of this Deva”

अथाध्यात्मं यद्देतद्गच्छतीव च मनोऽनेन
चैतदुपस्मरत्यभीक्ष्णँ सङ्कल्पः ॥ ५ ॥

athādhyātmaṃ yaddetadgacchatīva ca mano'nena
caitadupasmaratyabhīkṣṇaँ saṅkalpaḥ || 5 ||

The Mind on its own goes to It, with the desire to constantly meditate upon It.

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

taddha tadvanaṃ nāma tadvanamityupāsitavyaṃ sa ya etadevaṃ vedābhi
hainaꣳ sarvāṇi bhūtāni saṃvāñchanti || 6 ||

It is called Tadvanam, by the name Tadvanam it should be meditated upon.
It is That which is the desire of all the Bhuta.

उपनिषदं भो ब्रूहीत्युक्ता त उपनिषद्ब्राह्मीं वाव त
उपनिषदमब्रूमेति ॥ ७ ॥

upaniṣadaṃ bho brūhītyuktā ta upaniṣadbrāhmīṃ vāva ta
upaniṣadamabrūmeti || 7 ||

“Tell me the Upanishad”. “The Upanishad has been told. Indeed the Upanishad has been told to you”.

तसै तपो दमः कर्मेति प्रतिष्ठा वेदाः सर्वाङ्गानि
सत्यमायतनम् ॥ ८ ॥

tasai tapo damaḥ karmeti pratiṣṭhā vedāḥ sarvāṅgāni
satyamāyatanam || 8 ||

In Its Tapa (penance), Dama (self-control), Karma (duties) the Vedas are established
and the Vedangas become abodes of truth.

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

yo vā etāmevaṃ vedāpahatya pāpmānamanante svarge
loke jyeye pratitiṣṭhati pratitiṣṭhati || 9 ||

He who knows that, having destroyed all evil, attains the highest heaven.