Kena Upanishad 3.2-2

3.2-2

te devāḥ aikṣanta īkṣitavantaḥ agnyādikharūpaparicchinnātmakṛto'smākamevāyaṃ vijayaḥ asmākamevāyaṃ mahimā agnivāṭivandratvādilakṣaṇo jayaphalabhūto'smābhiranubhūyate; nāsmatpratyagātmabhūteśvarakṛta iti|
evaṃ mithyābhimānekṣaṇavatāṃ tad ha kila eṣāṃ mithyekṣaṇaṃ vijajñau vijñātavad brahma| sarvekṣitṛ hi tat sarvabhūtakaraṇaprayoktṛtvāt| devānāṃ ca mithyājñānamupalabhya maivāsuravad devā mithyābhimānātparābhaveyuriti tadanukampayā devānmithyābhimānāpanodanenānugṛhṇiyāmiti tebhyaḥ devebhyaḥ ha kilārthāya prādurbabhūva svayogamāhātmyanirmite nātyadbhutena vismāpanīyena rūpeṇa devānāmindriyagocare prādurbabhūva prādurbhūtavat| tat prādurbhūtaṃ brahma na vyajānata naiva vijñātavantaḥ devāḥ kimidaṃ yakṣaṃ pūjyaṃ mahadbhūtamiti ||

appear. They could not make out about that thing,footnote{Could not solve this riddle about the Brahman, appearing in the form of Yakṣa.} as to what this Yakṣa (venerable Being) might be.

Then not knowing that this victory and this glory belonged to God who sits in the hearts as the indwelling Self—omniscient, dispenser of the fruits of all works of all creatures, omnipotent, and desirous of encompassing the stability of the world— te, they, those gods; aikṣanta, thought; “Ayam Vijayaḥ, this victory, achieved by those who identify themselves with such limited beings as Fire etc.; is asmākam eva, ours indeed. Asmākam eva, ours indeed, and not of God who is our indwelling Self; is ayam mahimā, this glory evidenced by such states as of Fire, Air, Indra, etc., which are experienced by us as the result of victory. This has not been achieved by God who is our indwelling Self.” Brahman ha, surely; vijajñau, knew; tat, that, that deliberation of those whose thoughts were being directed by a false self-conceit; for Brahman is omniscient by virtue of being the director of the senses of all creatures. Noticing this false pride of the gods, and thinking, “In order that the gods may not be thus defeated like the devils, as a consequence of their vain-glory, I shall, out of grace for them, favour the gods by removing their presumptuousness”; tebhyaḥ, to the gods, for their sake; ha, indeed; through an unprecedentedly wonderful and astonishing form created by Brahman’s own power of Māyā;footnote{“The yoga, or the combination, of attributes—Sattva, Rajas, and Tamas is Māyā. Through the power of that.”—A.G.} prādurbabhūva, appeared as an object of perception to the senses of the gods. The gods na vyajānata, did not comprehend; tat, that, the Brahman, as appearing; kim iti, as to what; idam yakṣam, this venerable great Being, might be.