Thursday, January 12, 2012
Kena-Upanishad
Like the Isavasya, this Upanishad derives its
name from the
opening word of the text, Kena-ishitam, "by whom directed." It
is also known as the Talavakara-Upanishad because of its place as
a chapter in the Talavakara-Brahmana of the Sama-Veda.
Among the Upanishads it is one of the most analytical and
metaphysical, its purpose being to lead the mind from the gross
to the subtle, from effect to cause. By a series of profound
questions and answers, it seeks to locate the source of man's
being; and to expand his self-consciousness until it has become
identical with God-Consciousness.
KENA-UPANISHAD
Peace Chant
May my limbs, speech, Prana (life-force), sight, hearing,
strength and all my senses, gain in vigor. All is the Brahman
(Supreme Lord) of the Upanishads. May I never deny the Brahman.
May the Brahman never deny me. May there be no denial of the
Brahman. May there be no separation from the Brahman. May all
the virtues declared in the sacred Upanishads be manifest in me,
who am devoted to the Atman (Higher Self). May they be manifest
in me.
OM! PEACE! PEACE! PEACE!
Part First
By whom commanded and directed does the mind go towards its
objects? Commanded by whom does the life-force, the first
(cause), move? At whose will do men utter speech? What power
directs the eye and the ear?
Thus the disciple approached the Master and inquired concerning the cause of
life and human activity. Having a sincere longing for Truth he desired to
know who really sees and hears, who actuates the apparent physical man. He
perceived all about him the phenomenal world, the existence of which he could
prove by his senses; but he sought to know the invisible causal world, of
which he was now only vaguely conscious. Is mind all-pervading and
all-powerful, or is it impelled by some other force, he asked. Who sends
forth the vital energy, without which nothing can exist? The teacher replies:
II
It is the ear of the ear, the mind of the mind, the speech of the
speech, the life of the life, the eye of the eye. The wise,
opening word of the text, Kena-ishitam, "by whom directed." It
is also known as the Talavakara-Upanishad because of its place as
a chapter in the Talavakara-Brahmana of the Sama-Veda.
Among the Upanishads it is one of the most analytical and
metaphysical, its purpose being to lead the mind from the gross
to the subtle, from effect to cause. By a series of profound
questions and answers, it seeks to locate the source of man's
being; and to expand his self-consciousness until it has become
identical with God-Consciousness.
KENA-UPANISHAD
Peace Chant
May my limbs, speech, Prana (life-force), sight, hearing,
strength and all my senses, gain in vigor. All is the Brahman
(Supreme Lord) of the Upanishads. May I never deny the Brahman.
May the Brahman never deny me. May there be no denial of the
Brahman. May there be no separation from the Brahman. May all
the virtues declared in the sacred Upanishads be manifest in me,
who am devoted to the Atman (Higher Self). May they be manifest
in me.
OM! PEACE! PEACE! PEACE!
Part First
By whom commanded and directed does the mind go towards its
objects? Commanded by whom does the life-force, the first
(cause), move? At whose will do men utter speech? What power
directs the eye and the ear?
Thus the disciple approached the Master and inquired concerning the cause of
life and human activity. Having a sincere longing for Truth he desired to
know who really sees and hears, who actuates the apparent physical man. He
perceived all about him the phenomenal world, the existence of which he could
prove by his senses; but he sought to know the invisible causal world, of
which he was now only vaguely conscious. Is mind all-pervading and
all-powerful, or is it impelled by some other force, he asked. Who sends
forth the vital energy, without which nothing can exist? The teacher replies:
II
It is the ear of the ear, the mind of the mind, the speech of the
speech, the life of the life, the eye of the eye. The wise,
freed (from the senses and from mortal desires),
after leaving
this world, become immortal.
An ordinary man hears, sees, thinks, but he is satisfied to know only as much
as can be known through the senses; he does not analyze and try to find that
which stands behind the ear or eye or mind. He is completely identified with
his external nature. His conception does not go beyond the little circle of
his bodily life, which concerns the outer man only. He has no consciousness
of that which enables his senses and organs to perform their tasks.
There is a vast difference between the manifested form and That which is
manifested through the form. When we know That, we shall not die with the
body. One who clings to the senses and to things that are ephemeral, must die
many deaths, but that man who knows the eye of the eye, the ear of the ear,
having severed himself from his physical nature, becomes immortal.
Immortality is attained when man transcends his apparent nature and finds that
subtle, eternal and inexhaustible essence which is within him.
III
There the eye does not go, nor speech, nor mind. We do not know
That; we do not understand how It can be taught. It is distinct
from the known and also It is beyond the unknown. Thus we have
heard from the ancient (teachers) who told us about It.
These physical eyes are unable to perceive that subtle essence. Nor can it be
expressed by finite language or known by finite intelligence, because it is
infinite. Our conception of knowing finite things is to know their name and
form; but knowledge of God must be distinct from such knowledge. This is why
some declare God to be unknown and unknowable; because He is far more than eye
or mind or speech can perceive, comprehend or express. The Upanishad does not
say that He cannot be known. He is unknowable to man's finite nature. How
can a finite mortal apprehend the Infinite Whole? But He can be known by
man's God-like nature.
IV
That which speech does not illumine, but which illumines speech:
know that alone to be the Brahman (the Supreme Being), not this
which people worship here.
V
That which cannot be thought by mind, but by which, they say,
mind is able to think: know that alone to be the Brahman, not
this which people worship here.
VI
That which is not seen by the eye, but by which the eye is able
to see: know that alone to be the Brahman, not this which people
worship here.
VII
That which cannot be heard by the ear, but by which the ear is
able to hear: know that alone to be Brahman, not this which
people worship here.
VIII
That which none breathes with the breath, but by which breath is
in-breathed: know that alone to be the Brahman, not this which
people worship here.
Ordinarily we know three states of consciousness only,--waking, dreaming and
sleeping. There is, however, a fourth state, the superconscious, which
transcends these. In the first three states the mind is not clear enough to
save us from error; but in the fourth state it gains such purity of vision
that it can perceive the Divine. If God could be known by the limited mind
and senses, then God-knowledge would be like any other knowledge and spiritual
science like any physical science. He can be known, however, by the purified
mind only. Therefore to know God, man must purify himself. The mind
described in the Upanishads is the superconscious mind. According to the
Vedic Sages the mind in its ordinary state is only another sense organ. This
mind is limited, but when it becomes illumined by the light of the Cosmic
Intelligence, or the "mind of the mind," then it is able to apprehend the
First Cause or That which stands behind all external activities.
Part Second
I
If thou thinkest "I know It well," then it is certain that thou
knowest but little of the Brahman (Absolute Truth), or in what
form He (resideth) in the Devas (minor aspects of Deity).
Therefore I think that what thou thinkest to be known is still to
be sought after.
Having given the definition of the real Self or Brahman, by which mortals are
able to see, hear, feel and think, the teacher was afraid that the disciple,
after merely hearing about It, might conclude that he knew It. So he said to
him: "You have heard about It, but that is not enough. You must experience It.
Mere intellectual recognition will not give you true knowledge of It. Neither
can It be taught to you. The teacher can only show the way. You must find It
for yourself."
Knowledge means union between subject and object. To gain this union one must
practice, theory cannot help us. The previous chapter has shown that the
knowledge of Brahman is beyond sense-perception: "There the eye does not go,
nor speech, nor mind." "That is distinct from known and also It is beyond the
unknown." Therefore it was necessary for the teacher to remind the disciple
that knowledge based on sense-perception or intellectual apprehension should
not be confounded with supersensuous knowledge. Although the disciple had
listened to the teacher with unquestioning mind and was intellectually
convinced of the truth of his words, it was now necessary for him to prove by
his own experience what he had heard. Guided by the teacher, he sought within
himself through meditation the meaning of Brahman; and having gained a new
vision, he approached the teacher once more.
II
The disciple said: I do not think I know It well, nor do I think
that I do not know It. He among us who knows It truly, knows
(what is meant by) "I know" and also what is meant by "I know It
not."
This appears to be contradictory, but it is not. In the previous chapter we
learned that Brahman is "distinct from the known" and "beyond the unknown."
The disciple, realizing this, says: "So far as mortal conception is concerned,
I do not think I know, because I understand that It is beyond mind and speech;
yet from the higher point of view, I cannot say that I do not know; for the
very fact that I exist, that I can seek It, shows that I know; for It is the
source of my being. I do not know, however, in the sense of knowing the whole
Infinite Ocean of existence." The word knowledge is used ordinarily to
signify acquaintance with phenomena only, but man must transcend this relative
knowledge before he can have a clear conception of God. One who wishes to
attain Soul-consciousness must rise above matter.
The observation of material science being confined to the sense plane, it
ignores what is beyond. Therefore it must always be limited and subject to
change. It discovered atoms, then it went further and discovered electrons,
and when it had found the one, it had to drop the other; so this kind of
knowledge can never lead to the ultimate knowledge of the Infinite, because it
is exclusive and not inclusive. Spiritual science is not merely a question of
mind and brain, it depends on the awakening of our latent higher
consciousness.
III
He who thinks he knows It not, knows It. He who thinks he knows
It, knows It not. The true knowers think they can never know It
(because of Its infinitude), while the ignorant think they know
It.
By this text the teacher confirms the idea that Brahman is unthinkable,
because unconditioned. Therefore he says: He who considers It beyond thought,
beyond sense-perception, beyond mind and speech, he alone has a true
understanding of Brahman. They who judge a living being from his external
form and sense faculties, know him not; because the real Self of man is not
manifested in his seeing, hearing, speaking. His real Self is that within by
which he hears and speaks and sees. In the same way he knows not Brahman who
thinks he knows It by name and form. The arrogant and foolish man thinks he
knows everything; but the true knower is humble. He says: "How can I know
Thee, who art Infinite and beyond mind and speech?" In the last portion of
the text, the teacher draws an impressive contrast between the attitude of the
wise man who knows, but thinks he does not know; and that of the ignorant who
does not know, but thinks he knows.
IV
It (Brahman) is known, when It is known in every state of
consciousness. (Through such knowledge) one attains immortality.
By attaining this Self, man gains strength; and by Self-knowledge
immortality is attained.
We have learned from the previous text that the Brahman is
unknown to those whose knowledge is limited to sense experience;
but He is not unknown to those whose purified intelligence
perceives Him as the basis of all states of consciousness and the
essence of all things. By this higher knowledge a man attains
immortality, because he knows that although his body may decay
and die, the subtle essence of his being remains untouched. Such
an one also acquires unlimited strength, because he identifies
himself with the ultimate Source. The strength which comes from
one's own muscle and brain or from one's individual power must be
limited and mortal and therefore cannot lift one beyond death;
but through the strength which Atma-gnana or Self-knowledge
gives, immortality is reached. Whenever knowledge is based on
direct perception of this undying essence, one transcends all
fear of death and becomes immortal.
V
If one knows It here, that is Truth; if one knows It not here,
then great is his loss. The wise seeing the same Self in all
beings, being liberated from this world, become immortal.
Part Third
I
The Brahman once won a victory for the Devas. Through that
victory of the Brahman, the Devas became elated. They thought,
"This victory is ours. This glory is ours."
Brahman here does not mean a personal Deity. There is a Brahma, the first
person of the Hindu Trinity; but Brahman is the Absolute, the One without a
second, the essence of all. There are different names and forms which
represent certain personal aspects of Divinity, such as Brahma the Creator,
Vishnu the Preserver and Siva the Transformer; but no one of these can fully
represent the Whole. Brahman is the vast ocean of being, on which rise
numberless ripples and waves of manifestation. From the smallest atomic form
to a Deva or an angel, all spring from that limitless ocean of Brahman, the
inexhaustible Source of life. No manifested form of life can be independent
of its source, just as no wave, however mighty, can be independent of the
ocean. Nothing moves without that Power. He is the only Doer. But the Devas
thought: "This victory is ours, this glory is ours."
II
The Brahman perceived this and appeared before them. They did
not know what mysterious form it was.
III
They said to Fire: "O Jataveda (All-knowing)! Find out what
mysterious spirit this is." He said: "Yes."
IV
He ran towards it and He (Brahman) said to him: "Who art thou?"
"I am Agni, I am Jataveda," he (the Fire-god) replied.
V
Brahman asked: "What power resides in thee?" Agni replied: "I can
burn up all whatsoever exists on earth."
VI
Brahman placed a straw before him and said: "Burn this." He
(Agni) rushed towards it with all speed, but was not able to burn
it. So he returned from there and said (to the Devas): "I was
not able to find out what this great mystery is."
VII
Then they said to Vayu (the Air-god): "Vayu! Find out what this
mystery is." He said: "Yes."
VIII
He ran towards it and He (Brahman) said to him: "Who art thou?"
"I am Vayu, I am Matarisva (traveller of Heaven)," he (Vayu)
said.
IX
Then the Brahman said: "What power is in thee?" Vayu replied: "I
can blow away all whatsoever exists on earth."
X
Brahman placed a straw before him and said: "Blow this away." He
(Vayu) rushed towards it with all speed, but was not able to blow
it away. So he returned from there and said (to the Devas): "I
was not able to find out what this great mystery is."
XI
Then they said to Indra: "O Maghavan (Worshipful One)! Find out
what this mystery is." He said: "Yes"; and ran towards it, but
it disappeared before him.
XII
Then he saw in that very space a woman beautifully adorned, Uma
of golden hue, daughter of Haimavat (Himalaya). He asked: "What
is this great mystery?"
Here we see how the Absolute assumes concrete form to give
knowledge of Himself to the earnest seeker. Brahman, the
impenetrable mystery, disappeared and in His place appeared a
personal form to represent Him. This is a subtle way of showing
the difference between the Absolute and the personal aspects of
Deity. The Absolute is declared to be unknowable and
unthinkable, but He assumes deified personal aspects to make
Himself known to His devotees. Thus Uma, daughter of the
Himalaya, represents that personal aspect as the offspring of the
Infinite Being; while the Himalaya stands as the symbol of the
Eternal, Unchangeable One.
Part fourth
I
She (Uma) said: "It is Brahman. It is through the victory of
Brahman that ye are victorious." Then from her words, he (Indra)
knew that it (that mysterious form) was Brahman.
Uma replied to Indra, "It is to Brahman that you owe your victory. It is
through His power that you live and act. He is the agent and you are all only
instruments in His hands. Therefore your idea that 'This victory is ours,
this glory is ours,' is based on ignorance." At once Indra saw their mistake.
The Devas, being puffed up with vanity, had thought they themselves had
achieved the victory, whereas it was Brahman; for not even a blade of grass
can move without His command.
II
Therefore these Devas,--Agni, Vayu and Indra--excel other Devas,
because they came nearer to Brahman. It was they who first knew
this spirit as Brahman.
III
Therefore Indra excels all other Devas, because he came nearest
to Brahman, and because he first (before all others) knew this
spirit as Brahman.
Agni, Vayu and Indra were superior to the other Devas because they gained a
closer vision; and they were able to do this because they were purer; while
Indra stands as the head of the Devas, because he realized the Truth directly,
he reached Brahman. The significance of this is that whoever comes in direct
touch with Brahman or the Supreme is glorified.
IV
Thus the teaching of Brahman is here illustrated in regard to the
Devas. He dashed like lightning, and appeared and disappeared
just as the eye winks.
The teaching as regards the Devas was that Brahman is the only Doer. He had
appeared before them in a mysterious form; but the whole of the unfathomable
Brahman could not be seen in any definite form; so at the moment of vanishing,
He manifested more of His immeasurable glory and fleetness of action by a
sudden dazzling flash of light.
V
Next (the teaching) is regarding Adhyatman (the embodied Soul).
The mind seems to approach Him (Brahman). By this mind (the
seeker) again and again remembers and thinks about Brahman.
Only by the mind can the seeker after knowledge approach Brahman, whose nature
in glory and speed has been described as like unto a flash of lightning. Mind
alone can picture the indescribable Brahman; and mind alone, being swift in
its nature, can follow Him. It is through the help of this mind that we can
think and meditate on Brahman; and when by constant thought of Him the mind
becomes purified, then like a polished mirror it can reflect His Divine Glory.
VI
That Brahman is called Tadvanam (object of adoration). He is to
be worshipped by the name Tadvanam. He who knows Brahman thus,
is loved by all beings.
Brahman is the object of adoration and the goal of all beings.
For this reason he should be worshipped and meditated upon as
Tadvanam. Whoever knows Him in this aspect becomes one with Him,
and serves as a clear channel through which the blessings of
Brahman flow out to others. The knower of God partakes of all
His lovable qualities and is therefore loved by all true
devotees.
VII
The disciple asked: O Master, teach me the Upanishad. (The
teacher replied:) The Upanishad has been taught thee. We have
certainly taught thee the Upanishad about Brahman.
VIII
The Upanishad is based on tapas (practice of the control of body,
mind and senses), dama (subjugation of the senses), karma (right
performance of prescribed actions). The Vedas are its limbs.
Truth is its support.
IX
He who knows this (wisdom of the Upanishad), having been cleansed
of all sin, becomes established in the blissful, eternal and
highest abode of Brahman, in the highest abode of Brahman.
Here ends this Upanishad.
This Upanishad is called Kena, because it begins with the
inquiry: "By whom" (Kena) willed or directed does the mind go
towards its object? From whom comes life? What enables man to
speak, to hear and see? And the teacher in reply gives him the
definition of Brahman, the Source and Basis of existence. The
spirit of the Upanishads is always to show that no matter where
we look or what we see or feel in the visible world, it all
proceeds from one Source.
The prevailing note of all Vedic teaching is this: One tremendous
Whole becoming the world, and again the world merging in that
Whole. It also strives in various ways to define that Source,
knowing which all else is known and without which no knowledge
can be well established. So here the teacher replies: That which
is the eye of the eye, the ear of the ear, that is the
inexhaustible river of being which flows on eternally; while
bubbles of creation rise on the surface, live for a time, then
this world, become immortal.
An ordinary man hears, sees, thinks, but he is satisfied to know only as much
as can be known through the senses; he does not analyze and try to find that
which stands behind the ear or eye or mind. He is completely identified with
his external nature. His conception does not go beyond the little circle of
his bodily life, which concerns the outer man only. He has no consciousness
of that which enables his senses and organs to perform their tasks.
There is a vast difference between the manifested form and That which is
manifested through the form. When we know That, we shall not die with the
body. One who clings to the senses and to things that are ephemeral, must die
many deaths, but that man who knows the eye of the eye, the ear of the ear,
having severed himself from his physical nature, becomes immortal.
Immortality is attained when man transcends his apparent nature and finds that
subtle, eternal and inexhaustible essence which is within him.
III
There the eye does not go, nor speech, nor mind. We do not know
That; we do not understand how It can be taught. It is distinct
from the known and also It is beyond the unknown. Thus we have
heard from the ancient (teachers) who told us about It.
These physical eyes are unable to perceive that subtle essence. Nor can it be
expressed by finite language or known by finite intelligence, because it is
infinite. Our conception of knowing finite things is to know their name and
form; but knowledge of God must be distinct from such knowledge. This is why
some declare God to be unknown and unknowable; because He is far more than eye
or mind or speech can perceive, comprehend or express. The Upanishad does not
say that He cannot be known. He is unknowable to man's finite nature. How
can a finite mortal apprehend the Infinite Whole? But He can be known by
man's God-like nature.
IV
That which speech does not illumine, but which illumines speech:
know that alone to be the Brahman (the Supreme Being), not this
which people worship here.
V
That which cannot be thought by mind, but by which, they say,
mind is able to think: know that alone to be the Brahman, not
this which people worship here.
VI
That which is not seen by the eye, but by which the eye is able
to see: know that alone to be the Brahman, not this which people
worship here.
VII
That which cannot be heard by the ear, but by which the ear is
able to hear: know that alone to be Brahman, not this which
people worship here.
VIII
That which none breathes with the breath, but by which breath is
in-breathed: know that alone to be the Brahman, not this which
people worship here.
Ordinarily we know three states of consciousness only,--waking, dreaming and
sleeping. There is, however, a fourth state, the superconscious, which
transcends these. In the first three states the mind is not clear enough to
save us from error; but in the fourth state it gains such purity of vision
that it can perceive the Divine. If God could be known by the limited mind
and senses, then God-knowledge would be like any other knowledge and spiritual
science like any physical science. He can be known, however, by the purified
mind only. Therefore to know God, man must purify himself. The mind
described in the Upanishads is the superconscious mind. According to the
Vedic Sages the mind in its ordinary state is only another sense organ. This
mind is limited, but when it becomes illumined by the light of the Cosmic
Intelligence, or the "mind of the mind," then it is able to apprehend the
First Cause or That which stands behind all external activities.
Part Second
I
If thou thinkest "I know It well," then it is certain that thou
knowest but little of the Brahman (Absolute Truth), or in what
form He (resideth) in the Devas (minor aspects of Deity).
Therefore I think that what thou thinkest to be known is still to
be sought after.
Having given the definition of the real Self or Brahman, by which mortals are
able to see, hear, feel and think, the teacher was afraid that the disciple,
after merely hearing about It, might conclude that he knew It. So he said to
him: "You have heard about It, but that is not enough. You must experience It.
Mere intellectual recognition will not give you true knowledge of It. Neither
can It be taught to you. The teacher can only show the way. You must find It
for yourself."
Knowledge means union between subject and object. To gain this union one must
practice, theory cannot help us. The previous chapter has shown that the
knowledge of Brahman is beyond sense-perception: "There the eye does not go,
nor speech, nor mind." "That is distinct from known and also It is beyond the
unknown." Therefore it was necessary for the teacher to remind the disciple
that knowledge based on sense-perception or intellectual apprehension should
not be confounded with supersensuous knowledge. Although the disciple had
listened to the teacher with unquestioning mind and was intellectually
convinced of the truth of his words, it was now necessary for him to prove by
his own experience what he had heard. Guided by the teacher, he sought within
himself through meditation the meaning of Brahman; and having gained a new
vision, he approached the teacher once more.
II
The disciple said: I do not think I know It well, nor do I think
that I do not know It. He among us who knows It truly, knows
(what is meant by) "I know" and also what is meant by "I know It
not."
This appears to be contradictory, but it is not. In the previous chapter we
learned that Brahman is "distinct from the known" and "beyond the unknown."
The disciple, realizing this, says: "So far as mortal conception is concerned,
I do not think I know, because I understand that It is beyond mind and speech;
yet from the higher point of view, I cannot say that I do not know; for the
very fact that I exist, that I can seek It, shows that I know; for It is the
source of my being. I do not know, however, in the sense of knowing the whole
Infinite Ocean of existence." The word knowledge is used ordinarily to
signify acquaintance with phenomena only, but man must transcend this relative
knowledge before he can have a clear conception of God. One who wishes to
attain Soul-consciousness must rise above matter.
The observation of material science being confined to the sense plane, it
ignores what is beyond. Therefore it must always be limited and subject to
change. It discovered atoms, then it went further and discovered electrons,
and when it had found the one, it had to drop the other; so this kind of
knowledge can never lead to the ultimate knowledge of the Infinite, because it
is exclusive and not inclusive. Spiritual science is not merely a question of
mind and brain, it depends on the awakening of our latent higher
consciousness.
III
He who thinks he knows It not, knows It. He who thinks he knows
It, knows It not. The true knowers think they can never know It
(because of Its infinitude), while the ignorant think they know
It.
By this text the teacher confirms the idea that Brahman is unthinkable,
because unconditioned. Therefore he says: He who considers It beyond thought,
beyond sense-perception, beyond mind and speech, he alone has a true
understanding of Brahman. They who judge a living being from his external
form and sense faculties, know him not; because the real Self of man is not
manifested in his seeing, hearing, speaking. His real Self is that within by
which he hears and speaks and sees. In the same way he knows not Brahman who
thinks he knows It by name and form. The arrogant and foolish man thinks he
knows everything; but the true knower is humble. He says: "How can I know
Thee, who art Infinite and beyond mind and speech?" In the last portion of
the text, the teacher draws an impressive contrast between the attitude of the
wise man who knows, but thinks he does not know; and that of the ignorant who
does not know, but thinks he knows.
IV
It (Brahman) is known, when It is known in every state of
consciousness. (Through such knowledge) one attains immortality.
By attaining this Self, man gains strength; and by Self-knowledge
immortality is attained.
We have learned from the previous text that the Brahman is
unknown to those whose knowledge is limited to sense experience;
but He is not unknown to those whose purified intelligence
perceives Him as the basis of all states of consciousness and the
essence of all things. By this higher knowledge a man attains
immortality, because he knows that although his body may decay
and die, the subtle essence of his being remains untouched. Such
an one also acquires unlimited strength, because he identifies
himself with the ultimate Source. The strength which comes from
one's own muscle and brain or from one's individual power must be
limited and mortal and therefore cannot lift one beyond death;
but through the strength which Atma-gnana or Self-knowledge
gives, immortality is reached. Whenever knowledge is based on
direct perception of this undying essence, one transcends all
fear of death and becomes immortal.
V
If one knows It here, that is Truth; if one knows It not here,
then great is his loss. The wise seeing the same Self in all
beings, being liberated from this world, become immortal.
Part Third
I
The Brahman once won a victory for the Devas. Through that
victory of the Brahman, the Devas became elated. They thought,
"This victory is ours. This glory is ours."
Brahman here does not mean a personal Deity. There is a Brahma, the first
person of the Hindu Trinity; but Brahman is the Absolute, the One without a
second, the essence of all. There are different names and forms which
represent certain personal aspects of Divinity, such as Brahma the Creator,
Vishnu the Preserver and Siva the Transformer; but no one of these can fully
represent the Whole. Brahman is the vast ocean of being, on which rise
numberless ripples and waves of manifestation. From the smallest atomic form
to a Deva or an angel, all spring from that limitless ocean of Brahman, the
inexhaustible Source of life. No manifested form of life can be independent
of its source, just as no wave, however mighty, can be independent of the
ocean. Nothing moves without that Power. He is the only Doer. But the Devas
thought: "This victory is ours, this glory is ours."
II
The Brahman perceived this and appeared before them. They did
not know what mysterious form it was.
III
They said to Fire: "O Jataveda (All-knowing)! Find out what
mysterious spirit this is." He said: "Yes."
IV
He ran towards it and He (Brahman) said to him: "Who art thou?"
"I am Agni, I am Jataveda," he (the Fire-god) replied.
V
Brahman asked: "What power resides in thee?" Agni replied: "I can
burn up all whatsoever exists on earth."
VI
Brahman placed a straw before him and said: "Burn this." He
(Agni) rushed towards it with all speed, but was not able to burn
it. So he returned from there and said (to the Devas): "I was
not able to find out what this great mystery is."
VII
Then they said to Vayu (the Air-god): "Vayu! Find out what this
mystery is." He said: "Yes."
VIII
He ran towards it and He (Brahman) said to him: "Who art thou?"
"I am Vayu, I am Matarisva (traveller of Heaven)," he (Vayu)
said.
IX
Then the Brahman said: "What power is in thee?" Vayu replied: "I
can blow away all whatsoever exists on earth."
X
Brahman placed a straw before him and said: "Blow this away." He
(Vayu) rushed towards it with all speed, but was not able to blow
it away. So he returned from there and said (to the Devas): "I
was not able to find out what this great mystery is."
XI
Then they said to Indra: "O Maghavan (Worshipful One)! Find out
what this mystery is." He said: "Yes"; and ran towards it, but
it disappeared before him.
XII
Then he saw in that very space a woman beautifully adorned, Uma
of golden hue, daughter of Haimavat (Himalaya). He asked: "What
is this great mystery?"
Here we see how the Absolute assumes concrete form to give
knowledge of Himself to the earnest seeker. Brahman, the
impenetrable mystery, disappeared and in His place appeared a
personal form to represent Him. This is a subtle way of showing
the difference between the Absolute and the personal aspects of
Deity. The Absolute is declared to be unknowable and
unthinkable, but He assumes deified personal aspects to make
Himself known to His devotees. Thus Uma, daughter of the
Himalaya, represents that personal aspect as the offspring of the
Infinite Being; while the Himalaya stands as the symbol of the
Eternal, Unchangeable One.
Part fourth
I
She (Uma) said: "It is Brahman. It is through the victory of
Brahman that ye are victorious." Then from her words, he (Indra)
knew that it (that mysterious form) was Brahman.
Uma replied to Indra, "It is to Brahman that you owe your victory. It is
through His power that you live and act. He is the agent and you are all only
instruments in His hands. Therefore your idea that 'This victory is ours,
this glory is ours,' is based on ignorance." At once Indra saw their mistake.
The Devas, being puffed up with vanity, had thought they themselves had
achieved the victory, whereas it was Brahman; for not even a blade of grass
can move without His command.
II
Therefore these Devas,--Agni, Vayu and Indra--excel other Devas,
because they came nearer to Brahman. It was they who first knew
this spirit as Brahman.
III
Therefore Indra excels all other Devas, because he came nearest
to Brahman, and because he first (before all others) knew this
spirit as Brahman.
Agni, Vayu and Indra were superior to the other Devas because they gained a
closer vision; and they were able to do this because they were purer; while
Indra stands as the head of the Devas, because he realized the Truth directly,
he reached Brahman. The significance of this is that whoever comes in direct
touch with Brahman or the Supreme is glorified.
IV
Thus the teaching of Brahman is here illustrated in regard to the
Devas. He dashed like lightning, and appeared and disappeared
just as the eye winks.
The teaching as regards the Devas was that Brahman is the only Doer. He had
appeared before them in a mysterious form; but the whole of the unfathomable
Brahman could not be seen in any definite form; so at the moment of vanishing,
He manifested more of His immeasurable glory and fleetness of action by a
sudden dazzling flash of light.
V
Next (the teaching) is regarding Adhyatman (the embodied Soul).
The mind seems to approach Him (Brahman). By this mind (the
seeker) again and again remembers and thinks about Brahman.
Only by the mind can the seeker after knowledge approach Brahman, whose nature
in glory and speed has been described as like unto a flash of lightning. Mind
alone can picture the indescribable Brahman; and mind alone, being swift in
its nature, can follow Him. It is through the help of this mind that we can
think and meditate on Brahman; and when by constant thought of Him the mind
becomes purified, then like a polished mirror it can reflect His Divine Glory.
VI
That Brahman is called Tadvanam (object of adoration). He is to
be worshipped by the name Tadvanam. He who knows Brahman thus,
is loved by all beings.
Brahman is the object of adoration and the goal of all beings.
For this reason he should be worshipped and meditated upon as
Tadvanam. Whoever knows Him in this aspect becomes one with Him,
and serves as a clear channel through which the blessings of
Brahman flow out to others. The knower of God partakes of all
His lovable qualities and is therefore loved by all true
devotees.
VII
The disciple asked: O Master, teach me the Upanishad. (The
teacher replied:) The Upanishad has been taught thee. We have
certainly taught thee the Upanishad about Brahman.
VIII
The Upanishad is based on tapas (practice of the control of body,
mind and senses), dama (subjugation of the senses), karma (right
performance of prescribed actions). The Vedas are its limbs.
Truth is its support.
IX
He who knows this (wisdom of the Upanishad), having been cleansed
of all sin, becomes established in the blissful, eternal and
highest abode of Brahman, in the highest abode of Brahman.
Here ends this Upanishad.
This Upanishad is called Kena, because it begins with the
inquiry: "By whom" (Kena) willed or directed does the mind go
towards its object? From whom comes life? What enables man to
speak, to hear and see? And the teacher in reply gives him the
definition of Brahman, the Source and Basis of existence. The
spirit of the Upanishads is always to show that no matter where
we look or what we see or feel in the visible world, it all
proceeds from one Source.
The prevailing note of all Vedic teaching is this: One tremendous
Whole becoming the world, and again the world merging in that
Whole. It also strives in various ways to define that Source,
knowing which all else is known and without which no knowledge
can be well established. So here the teacher replies: That which
is the eye of the eye, the ear of the ear, that is the
inexhaustible river of being which flows on eternally; while
bubbles of creation rise on the surface, live for a time, then
burst.
The teacher, however, warns the disciple that this eye, ear,
mind, can never perceive It; for It is that which illumines
speech and mind, which enables eye and ear and all
sense-faculties to perform their tasks. "It is distinct from the
known and also It is beyond the unknown." He who thinks he knows
It, knows It not; because It is never known by those who believe
that It can be grasped by the intellect or by the senses; but It
can be known by him who knows It as the basis of all
consciousness.
The knower of Truth says, "I know It not," because he realizes
the unbounded, infinite nature of the Supreme. "Thou art this
(the visible), Thou art That (the invisible), and Thou art all
that is beyond," he declares. The ordinary idea of knowledge is
that which is based on sense preceptions; but the knowledge of an
illumined Sage is not confined to his senses. He has all the
knowledge that comes from the senses and all that comes from
Spirit.
The special purpose of this Upanishad is to give us the knowledge
of the Real, that we may not come under the dominion of the ego
by identifying ourselves with our body, mind and senses. Mortals
become mortals because they fall under the sway of ego and depend
on their own limited physical and mental strength. The lesson of
the parable of the Devas and Brahman is that there is no real
power, no real doer except God. He is the eye of the eye, the
ear of the ear; and eyes, ears, and all our faculties have no
power independent of Him. When we thus realize Him as the
underlying Reality of our being, we transcend death and become
immortal.
OM ! PEACE! PEACE! PEACE!
The teacher, however, warns the disciple that this eye, ear,
mind, can never perceive It; for It is that which illumines
speech and mind, which enables eye and ear and all
sense-faculties to perform their tasks. "It is distinct from the
known and also It is beyond the unknown." He who thinks he knows
It, knows It not; because It is never known by those who believe
that It can be grasped by the intellect or by the senses; but It
can be known by him who knows It as the basis of all
consciousness.
The knower of Truth says, "I know It not," because he realizes
the unbounded, infinite nature of the Supreme. "Thou art this
(the visible), Thou art That (the invisible), and Thou art all
that is beyond," he declares. The ordinary idea of knowledge is
that which is based on sense preceptions; but the knowledge of an
illumined Sage is not confined to his senses. He has all the
knowledge that comes from the senses and all that comes from
Spirit.
The special purpose of this Upanishad is to give us the knowledge
of the Real, that we may not come under the dominion of the ego
by identifying ourselves with our body, mind and senses. Mortals
become mortals because they fall under the sway of ego and depend
on their own limited physical and mental strength. The lesson of
the parable of the Devas and Brahman is that there is no real
power, no real doer except God. He is the eye of the eye, the
ear of the ear; and eyes, ears, and all our faculties have no
power independent of Him. When we thus realize Him as the
underlying Reality of our being, we transcend death and become
immortal.
OM ! PEACE! PEACE! PEACE!
Thus ends the Kena- Upanishad as contained in the Sama - Veda
(My humble salutations to the Swamyji for the collection)
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Kena Upanishad
Translated by Vidyavachaspati V. Panoli
I-1. Wished by whom is the mind directed to fall (on its objects)? Directed by whom does the foremost vital air move? By whom is wished this speech which the people utter? Who is the radiant being that unites the eye and the ear (with their objects)?
I-2. Because He is the ear of the ear, the mind of the mind, the speech of speech, the vital air of the vital air, and the eye of the eye, the wise, freeing themselves (from the identity with the senses) and renouncing the world, become immortal.
I-3. The eye does not reach there, nor speech, nor mind, nor do we know (Its nature). Therefore we don’t know how to impart instruction (about It). Distinct indeed is That from the known and distinct from the unknown. Thus have we heard from the ancients who expounded It to us.
I-4. That which is not uttered by speech, that by which the word is expressed, know That alone to be Brahman, and not this (non-Brahman) which is being worshipped.
I-5. That which one does not think with the mind, that by which, they say, the mind is thought, know That alone to be Brahman, and not this (non-Brahman) which is being worshipped.
I-6. That which man does not see with the eye, that by which man sees the activities of the eye, know That alone to be Brahman, and not this (non-Brahman) which is being worshipped.
I-7. That which man does not hear with the ear, that by which man hears the ear’s hearing, know That alone to be Brahman, and not this (non-Brahman) which is being worshipped.
I-8. That which man does not smell with the organ of smell, that by which the organ of smell is attracted towards its objects, know That alone to be Brahman, and not this (non-Brahman) which is being worshipped.
II-1. If you think, ‘I know Brahman rightly’, you have known but little of Brahman’s (true) nature. What you know of His form and what form you know among the gods (too is but little). Therefore Brahman is still to be inquired into by you. I think Brahman is known to me.
II-2. I think not I know Brahman rightly, nor do I think It is unknown. I know (and I do not know also). He among us who knows that knows It (Brahman); not that It is not known nor that It is known.
II-3. It is known to him to whom It is unknown; he to whom It is known does not know It. It is unknown to those who know, and known to those who know not.
II-4. When Brahman is known as the inner Self (of cognition) in every state of consciousness, It is known in reality, because one thus attains immortality. Through one’s own Self is attained strength and through knowledge is attained immortality.
II-5. Here if one has realised, then there is accomplishment. Here if one has not realised, then there is utter ruin. Having realised Brahman in all beings, and having withdrawn from this world, the wise become immortal.
III-1. It is well-known that Brahman indeed achieved victory for the gods. But in that victory which was Brahman’s the gods revelled in joy.
III-2. They thought, “Ours alone is this victory, ours alone is this glory”. Brahman knew this their pride and appeared before them, but they knew not who this Yaksha (worshipful Being) was.
III-3. They said to Agni: “O Jataveda, know thou this as to who this Yaksha is”. (He said:) “So be it.”
III-4. Agni approached It. It asked him, “Who art thou?” He replied, “I am Agni or I am Jataveda”.
III-5. (It said:) “What is the power in thee, such as thou art?” (Agni said:) “I can burn all this that is upon the earth.”
III-6. For him (It) placed there a blade of grass and said: “Burn this”. (Agni) went near it in all haste, but he could not burn it. He returned from there (and said:) “I am unable to understand who that Yaksha is”.
III-7. Then (the gods) said to Vayu: “O Vayu, know thou this as to who this Yaksha is”. (He said:) “So be it”.
III-8. Vayu approached It. It said to him, “Who art thou?” He replied, “I am Vayu or I am Matarsiva”.
III-9. (It said:) “What is the power in thee, such as thou art?” (Vayu said:) “I can take hold of all this that is upon the earth”.
III-10. For him (It) placed there a blade of grass and said: “Take this up”. (Vayu) went near it in all haste, but he could not take it up. He returned from there (and said:) “I am unable to understand who that Yaksha is”.
III-11. Then (the gods) said to Indra: “O Maghava, know thou this as to who this Yaksha is”. (He said:) “So be it”. He approached It, but It disappeared from him.
III-12. In that space itself (where the Yaksha had disappeared) Indra approached an exceedingly charming woman. To that Uma decked in gold (or to the daughter of the Himalayas), he said: “Who is this Yaksha?”
IV-1. She said: “It was Brahman. In the victory that was Brahman’s you were revelling in joy”. Then alone did Indra know for certain that It was Brahman.
IV-2. Therefore, these gods viz. Agni, Vayu and Indra excelled other gods, for they touched Brahman who stood very close and indeed knew first that It was Brahman.
IV-3. Therefore is Indra more excellent than the other gods, for he touched Brahman who stood very close and indeed knew first that It was Brahman.
IV-4. Its instruction (regarding meditation) is this. It is similar to that which is like a flash of lightning or like the winkling of the eye. This is (the analogy of Brahman) in the divine aspect.
IV-5. Then (follows) the instruction through analogy on the aspect of the individual self. (It is well-known that) the mind seems to attain to It, that It is continually remembered by the mind, and that the mind possesses the thought (regarding It).
IV-6. That Brahman is known indeed as Tadvana (worshipful or adorable to all beings); That is to be worshipped as Tadvana. To him who knows It thus verily all beings pray.
IV-7. (Disciple:) “Revered sir, speak Upanishad to me.” (Teacher:) “I have spoken Upanishad to thee. Of Brahman verily is the Upanishad that I have spoken.”
IV-8. Of this knowledge austerity, self-restraint and action are the feet, the Vedas are all limbs and truth is the abode.
IV-9. He who knows this thus, with his sins destroyed, becomes firmly seated in the infinite, blissful and supreme Brahman. He becomes firmly seated (in Brahman).
Om ! May my limbs, speech, vital air, eyes, ears, strength, And all the senses be fully developed. All that is revealed by the Upanishads is Brahman. May I never deny Brahman: May Brahman never disown me. Let there be no repudiation (from Brahman); Let there be no infidelity from my side. May all the Dharmas extolled by the Upanishads shine in me Who am intent on knowing the Self. May they shine in me ! Om ! Peace ! Peace ! Peace !
Here ends the Kenopanishad, as contained in the Sama-Veda.
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