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Kena Upanishad: Verse 2.4

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

प्रति-बोध-विदितम् । मतम् । अमृतत्वम् । हि । विन्दते । आत्मना । विन्दते । वीर्यम् । विद्यया । विन्दते । अमृतम् ॥

Recitation with translationKena Upanishad 2.4

pratibodhaviditaṃ matam amṛtatvaṃ hi vindate | ātmanā vindate vīryaṃ vidyayā vindate 'mṛtam ||4||

真の理解とは、あらゆる覚知のはたらきの中で知られるもの。それによって人はまことに不死を得る。自己(アートマン)によって力を得、智慧によって不死を得る。

That is the true understanding which is known in each act of awareness; for thereby one indeed attains immortality. Through the Self one attains strength (vigor); through knowledge one attains immortality.

pratibodha-viditamknown in each act of awareness
pratibodha-viditam:
TypeAdjective
Rootpratibodha (प्रति+√budh, पुं) + vidita (√vid, क्त)
Formनपुंसकलिङ्गे प्रथमा/द्वितीया एकवचनम्; विशेषणम् (मतम् इत्यस्य)
matamthe (right) understanding / conviction
matam:
TypeNoun
Rootmata (√man, क्त)
Formनपुंसकलिङ्गे प्रथमा/द्वितीया एकवचनम्
amṛtatvamimmortality
amṛtatvam:
TypeNoun
Rootamṛtatva (अमृत + त्व)
Formनपुंसकलिङ्गे द्वितीया एकवचनम्
hiindeed
hi:
TypeIndeclinable
Roothi
Formनिपातः
vindateattains
vindate:
TypeVerb
Root√vid (विन्दति)
Formलट्, परस्मैपदम्, प्रथमपुरुषः, एकवचनम्
ātmanāby the Self / through oneself
ātmanā:
TypeNoun
Rootātman (आत्मन्)
Formपुंलिङ्गे तृतीया एकवचनम् (करण/साधन)
vindateattains
vindate:
TypeVerb
Root√vid (विन्दति)
Formलट्, परस्मैपदम्, प्रथमपुरुषः, एकवचनम्
vīryamstrength / power
vīryam:
TypeNoun
Rootvīrya (वीर्य)
Formनपुंसकलिङ्गे द्वितीया एकवचनम्
vidyayāby knowledge (brahma-vidyā)
vidyayā:
TypeNoun
Rootvidyā (विद्या)
Formस्त्रीलिङ्गे तृतीया एकवचनम् (करण)
vindateattains
vindate:
TypeVerb
Root√vid (विन्दति)
Formलट्, परस्मैपदम्, प्रथमपुरुषः, एकवचनम्
amṛtamthe immortal (state)
amṛtam:
TypeNoun
Rootamṛta (अमृत)
Formनपुंसकलिङ्गे द्वितीया एकवचनम्
  • pratibodhaviditaṃ → pratibodha-viditam (षष्ठी-तत्पुरुषः: 'प्रति-बोधे विदितम्')
  • vindateऽmṛtam → vindate amṛtam (अ + अ → ’ अवग्रहः)
Pratibodha (immediate recognition), jñāna leading to amṛtatva (mokṣa)Mahavakya: Directly supports ‘प्रज्ञानं ब्रह्म’ (Brahman as consciousness) by locating realization in every cognition as the constant witness; also harmonizes with ‘अहं ब्रह्मास्मि’ as the Self recognized here-and-now.SamaJaiminīya (Talavakāra) ShakhaChandas: Prose (Upaniṣadic gadya with rhythmic cadence)

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