oṃ atha kenopaniṣad oṃ ॐ brāhma-vidyā brāhma-vidyā ॐ ॥ vākuḥ tvṣā tvāṣṭair- viśva-rūpaiḥ । ṛg-yajuḥ tv- asamaṃ ca ॥
“Who composed the Vedas, the Brahma-vidya, and the rest; whose form is the universe; and who is the same as the Rik, Yajus etc.”
Structure
oṃ atha kena upaniṣad oṃ oṃ brāhma vidyā brāhma vidyā oṃ vākuḥ tūṣā tvāṣṭaiḥ viśva rūpaiḥ ṛg yajuḥ tva asamaṃ ca
oṃ (Hail) atha (now) kena (by what) upaniṣad (Upanishad) oṃ (Hail) oṃ (Hail) brāhma-vidyā (Brahma knowledge) brāhma-vidyā (is Brahma knowledge) oṃ (Hail) vākuḥ (Speech) tūṣā (you are) tvāṣṭaiḥ (by Tvastar) viśva-rūpaiḥ (of the universal form) ṛg (Rig Veda) yajuḥ (Yajur Veda) tva (you are) asamaṃ (unequalled) ca (and)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| oṃ | oṃ | indeclinable | — | sacred syllable, invocation |
| atha | atha | indeclinable | — | then, now, used to introduce a topic |
| kena | kena | pronoun | instrumental · singular · neuter | by whom, with what |
| upaniṣad | upaniṣad | noun | nominative · singular · feminine | Upanishad, a type of Hindu scripture |
| oṃ | oṃ | indeclinable | — | sacred syllable, invocation |
| brāhma | brāhma | adjective | — | related to Brahman |
| vidyā | vidyā | noun | nominative · singular · feminine | knowledge, science |
| brāhma | brāhma | adjective | — | related to Brahman |
| vidyā | vidyā | noun | nominative · singular · feminine | knowledge, science |
| oṃ | oṃ | indeclinable | — | sacred syllable, invocation |
| vākuḥ | vākuḥ | noun | nominative · singular · masculine | speech, voice |
| tūṣā | tūṣā | noun | instrumental · singular · feminine | with speech or words |
| tvāṣṭaiḥ | tvāṣṭaiḥ | noun | instrumental · plural · masculine | with Tvastar's creations or Prajapati's forms |
| viśva | viśva | adjective | — | all, universal |
| rūpaiḥ | rūpaiḥ | noun | instrumental · plural · masculine | forms, shapes |
| ṛg | ṛg | noun | nominative · singular · feminine | Rigveda, a Hindu scripture |
| yajuḥ | yajuḥ | noun | nominative · singular · masculine | Yajurveda, a Hindu scripture |
| tva | tva | pronoun | nominative · singular · neuter | thou, you |
| asamaṃ | asamaṃ | adjective | — | unequal, incomparable |
| ca | ca | indeclinable | — | and, also |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Kenopaniṣad is pivotal in establishing the non-dual nature of reality. Shankara interprets 'brahma-vidyā' as the knowledge of the ultimate reality, Brahman, which is the essence of all existence. The phrase 'whose form is the universe' (viśva-rūpaiḥ) indicates that Brahman is not just the creator but is the universe itself. The identity of Brahman with the individual self (ātman) is implicit in the reference to the Rik and Yajus, suggesting that the ultimate reality is the same as the self. Shankara's commentary on the Taittirīya Upaniṣad, where he discusses the 'satyam jñānam anantam brahma' verse, provides a similar non-dual reading. This verse, therefore, supports the Advaita view that the distinction between the individual self and the ultimate reality is an illusion, and the realization of this unity is the goal of spiritual inquiry.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Kenopaniṣad verse is seen in the Vaiṣṇava tradition as emphasizing the relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya interprets 'brahma-vidyā' as the knowledge of the Lord, who is the ultimate reality. The phrase 'whose form is the universe' underscores the Lord's omnipresence and control over all existence. The reference to the Rik and Yajus suggests the Lord's manifestation in various forms of scripture and creation. For Rāmānujācārya, this verse highlights the importance of bhakti (devotion) as the means to realize the Lord, who is both the material and efficient cause of the universe. In contrast, Madhvācārya's dualistic (Dvaita) interpretation would emphasize the distinction between the Lord and the individual soul, with this verse indicating the Lord's supremacy and the soul's dependence on Him.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse from the Kenopaniṣad has profound implications for contemporary life, as seen through the lens of Neo-Vedānta. Swami Vivekānanda, in his lectures on the Upaniṣads, emphasized the universal and practical application of such verses. He saw 'brahma-vidyā' as the knowledge that liberates, not just theoretically but practically, by realizing one's true nature as divine. The universe as the form of Brahman suggests an interconnectedness and oneness of all existence, a theme Vivekānanda often stressed in his speeches, such as at the Parliament of the World's Religions. S. Radhakrishnan, in his philosophical works, further developed this idea, arguing that the realization of the unity of all existence is the basis for a more compassionate and harmonious world. This verse, therefore, encourages a worldview that is holistic, inclusive, and spiritually founded, offering a vision for personal and societal transformation.