Kena Upanishad 3.p2

3.p2

’avijñātaṃ vijānatāṃ vijñātamavijānatām’ ityādiśravaṇād yadasti tadvijñātaṃ pramāṇaiḥ yannāsti tadavijñātaṃ śaśaviṣāṇakalpamatyantamevāsadddaṣṭam; tathedaṃ brahmāvijñātatvādasadeveti mandabuddhīnāṃ vyāmoho mā bhūditi tadartheyamākhyāyikā ārabhyate|

Cet, if—a man having scriptural sanction and ability; avedit, has known—the Self as defined and in the manner already explained; iha, here, indeed; atha then; asti satyam, there is truth, there subsist in this human birth the values consisting in long life, wealth, and holiness,footnote{"This is said by way of eulogy. (The idea is that) even worldly reality (or value), comprising long life (avināśa), wealth (arthavattā), holiness (sadbhāva), and fame, comes to the knower of Brahman (as a by-product). In reality, the result consisting in being established in Brahman follows as a necessary consequence."—A.G.} or supreme reality. Iha, here, even while living, cet, if; a competent man na avedit, has not realised; then there is mahatī, great, interminable; vinaṣṭiḥ destruction, transmigratory existence consisting in non-cessation of a continuous succession of birth, old age, death, etc. Therefore the dhīrāḥ, wise, Brāhmaṇas (the knowers of Brahman), who are thus familiar with merits and demerits; vicitya, having known, realised, the one reality of the Self; bhūteṣu bhūteṣu, in all beings moving and unmoving; pretya, turning away from, desisting from this world of ignorance—the world consisting of "I and mine"—i.e. having attained the non-dual state consisting in becoming identified with the Self of all; amṛtāḥ bhavanti, become immortal, become Brahman indeed—this is the idea; as it has been said in the Vedic text: "He who knows that supreme Brahman becomes Brahman indeed" (Mu. III. ii. 9).