Chapter 2: He who thinks he knows does not know

यदि मन्यसे सुवेदेति दहरमेवापि
नूनं त्वं वेत्थ ब्रह्मणो रूपम् ।
यदस्य त्वं यदस्य देवेष्वथ नु
मीमाँस्येमेव ते मन्ये विदितम्

yadi manyase suvedeti daharamevāpi
nūnaṃ tvaṃ vettha brahmaṇo rūpam |
yadasya tvaṃ yadasya deveṣvatha nu
mīmām̐syemeva te manye viditam

If you think, 'I know It well,' then surely you know very little of Brahman's form, both the part that is you and the part among the devas. So it must still be inquired into by you. (The disciple, after reflection:) I think It is known.

नाहं मन्ये सुवेदेति नो न वेदेति वेद च ।
यो नस्तद्वेद तद्वेद नो न वेदेति वेद च

nāhaṃ manye suvedeti no na vedeti veda ca |
yo nastadveda tadveda no na vedeti veda ca

I do not think 'I know It well,' nor do I think 'I do not know.' I know, and I do not know. Whoever among us understands the words 'I know, and I do not know' knows It.

यस्यामतं तस्य मतं मतं यस्य न वेद सः ।
अविज्ञातं विजानतां विज्ञातमविजानताम्

yasyāmataṃ tasya mataṃ mataṃ yasya na veda saḥ |
avijñātaṃ vijānatāṃ vijñātamavijānatām

It is known to him to whom It is unknown; he to whom It is known does not know It. It is not understood by those who claim to understand, and It is understood by those who do not claim it.

प्रतिबोधविदितं मतममृतत्वं हि विन्दते ।
आत्मना विन्दते वीर्यं विद्यया विन्दतेऽमृतम्

pratibodhaviditaṃ matamamṛtatvaṃ hi vindate |
ātmanā vindate vīryaṃ vidyayā vindate'mṛtam

It is rightly known when It is known as the witness in every act of knowing, and by this one gains immortality. Through the Self one gains strength, and through knowledge one gains immortality.

इह चेदवेदीदथ सत्यमस्ति
न चेदिहावेदीन्महती विनष्टिः ।
भूतेषु भूतेषु विचित्य धीराः
प्रेत्यास्माल्लोकादमृता भवन्ति

iha cedavedīdatha satyamasti
na cedihāvedīnmahatī vinaṣṭiḥ |
bhūteṣu bhūteṣu vicitya dhīrāḥ
pretyāsmāllokādamṛtā bhavanti

If one knows It here, in this life, there is truth, the true goal. If one does not know It here, great is the loss. Seeing It in every being, the wise depart this world and become immortal.