Kena Upanishad 2.3.p1

2.3.p1

yasya brahmavidaḥ amatam avijñātam aviditaṃ brahmeti matam abhiprāyaḥ niścayaḥ, tasya mataṃ

Stepping aside from the dialogue between the teacher and the taught, the Upaniṣad, speaking for itself, presents in these words, yasyāmatam etc., the whole of the conclusion arrived at through the dialogue:

To that knower of Brahman, yasya, to whom; amatam, unknown; whose view, conviction, is that Brahman is not known; tasya, to him; matam, is known, Brahman is fully known—that is the meaning. Again, yasya, he to whom; matam, known; he who has the conviction, "Brahman is known to me"; saḥ, he; na veda, does not know; to be sure. The two views of the man of knowledge and the man of ignorance, which are thus presented, are being distinctly affirmed (in the second line), avijñātaṁ vijānatām etc. Avijñātam, not known; Brahman is in fact unknown to vijānatām, to the people who know that is to say, to those who have fully realised. Brahman, is vijñātam, known; avijānatam, to those who do not know, to those who have not got full realisation—that is to say, to those who identify the Self merely with the senses, the mind, and the intellect, but not to those whose intelligence is extremely primitive, (these latter being left out of consideration), for the latter do not have the consciousness, "Brahman is known by us". The error involved in the idea, "Brahman is known to us", is possible for those, however, who, by reason of non-discrimination between Brahman and the limiting adjuncts and because of their familiarity with the limiting adjuncts such as the intellect, consider the senses, the mind, and the intellect as the Self. Hence the incomplete knowledge is presented as a view to be refuted in the text, "known to those who do not know". Or the latter half (of the verse, viz) avijñātam etc., is adduced as a reason (for the first half).footnote{"Just as in common experience it is well known that to the people, aware of the nature of the mother of pearl, the silver superimposed on it remains unknown (on that mother of pearl) but to the ignorant alone the superimposed silver is known (as silver), similarly, knowableness being a thing superimposed on Brahman, the men of realisation do not consider that Brahman as known."—A.G.}